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THE SIXTH AND SEVENTH 

BOOKS OF MOSES 

THE MYSTERY OF ALL MYSTERIES 

The Citation on All Spirits, The Spirit in the Burning 

Bush, "Helmet of Moses and Aaron/' 

Healing by Amulets 

THE WONDERFUL MAGICAL AND 
SPIRIT ARTS 

of Moses and Aaron, and the Old Wise Hebrews, taken from 

the Moiaic Books of the Cabala and the Talmud, 

for the Good of Mankind 

PREPARED FOR PUBLICATION UNDER THE EDITORSHIP OF 

DR. L. W. de LAURENCE 

Author of "The Great Book of Magical Art , Hindu Magic and East Indian 
Occultism," i( The Famous Book of Death and Hindu Spiritism ,'* tl The Mystic 
Test Book of The Hindu Occult Chambers, Magic Mirror, Hindu and Egyptian 
Crystal Gazing." Author and Publisher of the Jive famous "Text Books" 
for "The Congress of Ancient, Divine, Mental and Christian Masters" etc., etc. 

RARE OLD MOSAIC BOOKS OF THE TALMUD AND CABALA 

This rare and wonderful book, translated under personal supervision into 
the English language, and published for the first time. With exact copies of 
over One Hundred and Twenty- Five Seals, Signs, Emblems, etc., used by 
Moses, Aaron, Israelites, Egyptians, etc., in their astounding Magical and 
other Arts, including the period of time covered by the Old and New Testa- 
ments. This wonderful translation is of great importance to the student of 
Occultism. The extracts from the old and rare Mosaic Books of the Talmud 
and Cabala are invaluable. The book contains 125 illustrations which are exact 
copies of the stone tablets used by the Israelites and Egyptians to accomplish 
their designs for good or evil, and are separately explained. 

This book has become very rare, enormously popular, and formerly sold for $5.00. 

Translated from the German Original, Word for Word, according to the Old 
Ancient Writings and Famous Manuscripts of the Hebrews. 

de LAURENCE, SCOTT & CO., Chicago, 111., U.S.A. 
1910 



t.*V 



Copyright 1910 
de LAURENCE, SCOTT & CO. 



tci.A 278784 



Preface. 

The first edition of this volume has been commended and criticised by 
the public. It was admitted to be a valuable compendium of the curiosi* 
ties of literature generally, and especially of that pertaining to magic, but 
that it was at the same time calculated to foster superstition, and thereby 
promote evil — a repetition of the charge made against the honorable 
Horst, the publisher of a magical library. 

In our enlightened age, the unprejudiced will observe in the publication 
of such a work, only what the author claims, namely, a contribution in ref- 
erence to the aforesaid literature and culture of no trifling merit ; but in 
regard to the believer also, the issue of a cheap edition will be more 
serviceable than the formerly expensive productions on sorcery, which 
were only circulated in abstract forms and sold at extortionate rates. 
What other practical value the above named edition may possess is not 
the question. Let us not, therefore, underrate this branch of populat lit- 
erature ; the authors wrote in accordance with a system which was, or at 
least, seemed clear to them, and illustrious persons, in all ages and climes 
have not considered the labor requisite to fathom the mysteries of magic 
as labor expended in vain, and although they condemned the form, they 
could not deny the possibility or even fact that gifted men, of inherent 
worth, could accomplish such wonderful things. 

In regard to the present edition it can only be said, that the so-called 
Sixth and Seventh Books of Moses, which have for several centuries at- 
tracted the popular faith, is reality in accordance with an old manuscript 
(the most legible among many), and given word for word, divested only 
of orthographical errors which the best interest of literature demand— 
with unerring fidelity. The publisher guarantees that not one syllable 
has been added* 



THE 



Sixth Book of Moses. 




MOSES' MAGICAL SPIRIT-ART. 



Translated from the Ancient Hebrew. 



6 THE SIXTH BOOK OF MOSES. 



MAGIA ALBA ET NIGRA UNIVERSALIS SEU 
NECROMANTIA ; 

That is, that which embraces the whole of the White and Black Art, 
(Black Magic,) or the Necromancy of all Ministering Angels and Spirits; 
how to cite and desire the IX. Chori of the good angels and spirits, Sat- 
urn, Jupiter, Mars, Sun, Venus, Mercury, and Moon. 

The most serviceable angels are the following: 

SALATHEEL, MICHAEL, RAPHAEL, URIEL, 

together with the Necromancy of the black magic of the best Ministering 
Spirits in the Chymia et Alchymia of Moses and Aaron. 

That which was hidden from David, the father of Solomon, by the 
High Priest 

SADOCK, 

as the highest mystery, but which was finally found in the year CCCXXX., 
among others, by the first Christian Emperor Constantine the Great, 
and sent to Pope Sylvester at Rome, after its translation under Julius II. 
Pontifice max. Typis manabilis sub poena excommunicationis de num- 
quam publica imprimendis sent to the Emperor Charles V., and highly re- 
commended in the year MDXX., approved by Julii II. P. M. Cme. duos 
libros quos Mosis condidit arter antistis summus sedalitate SADOCK. 
Libri hi colorum sacra sunt vota sequenter spiritus omnipotens qui uigil 
ilia facit at est sumis pia necessaria. Fides. 



Instruction. 

These two Books were revealed by God, the Almighty, to his faithful 
servant Moses, on Mount Sinai, intervale lucis, and in this manner they 
also came into the hands of Aaron, Caleb, Joshua, and finally to David 
and his son Solomon and their high priest Sadock. Therefore, they are 
Bibliis arcanum arcanorum, which means, Mystery of all Mysteries. 



The Conversation of God. 

Adonai, Sother, Emanuel, Ehic, Tetragramaton, Ayscher, Jehova, 
Zebaoth, the Lord of Hosts, of Heaven and Earth ; that which apper 
tains to the Sixth and Seventh Book of Moses, as follows : 

Adonai, E El, Zeboath, Jebaouha, Jehovah, E El, Chad, Tetragramaton 
Chaddai, Channaniah, al Elyon, Chaye, Ayscher, Adoyah Zawah, 
Tetragramaton, Awiel, Adoyah, Chay, Yechal, Kanus, Emmet, thus 
spake the Lord of Hosts to me Moses. 



THE SIXTH BOOK OF MOSES. 



Eheye, Ayscher, Jehel, Yazliah, Blion. Sum qui sum ab 

aeterno in jeternum, thou my servant Moses, open thou thine ears, hear the 
voice of thy God. Through me Jehovah, Aglai, the God of heaven and 
earth, thy race shall be multiplied and shall shine as the stars of heaven. 
In addition to this I will also give thee might, power and wisdom, to rule 
over the spirits of heaven and hell. 

Over the ministering angels and spirits of the fourth element as well as 
of the seven planets. Hear also the voice of thy God wherewith I give 
thee the seven seals and twelve tables. Schem, Schel, Hamforach, that 
the angels and spirits may always yield obedient service to thee, when 
thou callest upon them and citest them by these seven seals and twelve 
tables of my omnipotence ; and hereunto thou shalt also have herewith a 
knowledge of the highest mysteries. 

Therefore, thou, my faithful friend, dear Moses, take thou the power 
and high might of thy God. 

Aclon, Ysheye, Channanyah, Yeschayah, E El, Elijon, Rachmiel, Ariel, 
Eheye, Ayscher, Eheye, Elyon. Through my Seals and Tables. 

THE PIBST MYSTERY. 

Sigillum Chori Servilium Archangelorum of the Ministering Arch- 
angel. 

CONJURATION. 

I, N. N., a servant of God, desire, call upon the OCH, and conjure thee 
through water f fire, air and earth, and everything that lives and moves 
therein, and by the most holy names of God, Agios, Tehirios, Perailitus, 
Alpha et Omega, Beginning and End, God and Man-Sabaoth, Adanai, 
Agla, Tetragramaton, Emanuel, Abua, Ceus, Elioa, Torna, Deus Salvator, 
Aramma, Messias, Clerob, Michael, Abreil, Achleof, Gachenas et Peraim, 
Eei Patris et Peraim Eei filii, et Peraim Dei spiritus Teti, and the words 
by which Solomon and Manasses, Cripinus and Agrippa conjured the 
spirits, and by whatever else thou mayest be conquered, that you will 
yield obedience to me, N. N. the same as Isaac did to Abraham, and ap- 
pear before me, N. N. this instant, in the beautiful, mild, human form of 
a youth, and bring what I desire. (This the conjuror must name.) 






THE SIXTH BOOK OF MOSES. 



The Seal. 
(Fig- 2.) 

The most useful ministering arch angels of this seal are the following 
with their Hebrew verbis revelatis Citation divinitus coactivis: Uriel, 
Arael, Zacharael, Gabriel, Raphael, Theoska, Zywolech, Hcmohon, 
Yhahel, Tuwahel, Donahan, Sywaro, Samohayl, Zowanus, Ruweno r 
Ymoeloh, Hahowel, Tywael. 



THE MYSTERY OP ALL MYSTERIES. 

The particularly great secret and special use of this seal is also ex 
Bible, arcan. Thoro. I. If this Seal is buried in the earth, where treas- 
ures exist, they will come to the surface of themselves, without any 
presence in plane lunio. 

THE SECOND MYSTERY OP THE SEAL. 

The Name is True. 

Seal of the Choir of Hosts seu Dominatorium of the Ministering Angels. 

CONJURATION. 

I, N. N., a servant of God, desire, call upon and conjure thee, Spirit 
Phuel, by the Holy Messengers and all the Disciples of the Lord, by the 
four Holy Evangelists and the three Holy Men of God and by the most 
terrible and most holy words Abriel, Fibriel, Zada, Zaday, Zarabo, 
Laragola, Lavaterium, Laroyol, Zay, Zagin, Labir, Lya, Adeo, Deus, 
Alon, Abay, Alos, Pieus, Ehos, Mibi, Uini, Mora, Zorad, and by those 
holy words, that thou come and appear before me, N. N., in a beautiful 
human form, and bring me what I desire. (This the conjuror must 
name.) 

The Seal. 
(Fig. 30 
This Seal from the Choir of the Dominationen, or Hosts, the following 
are the most useful: Aha, Roah, Habu, Aromicha, Lemar, Patteny, 
Hamaya, Azoth, Hayozer, Karohel, Wezynna, Patecha, Tehom. 

The special secret of this Seal is the following ex Thoro Bibliis 
arcanorum, Sacra Script. 

If a man carries this Seal with him, it will bring him great fortune and 
blessing ; it is therefore called the truest and highest Seal of Fortune, 



THE MYSTERY OP THE THIRD SEAL. 

Seal of the Ministering Throne Angels ex Thoro III. Bibliis Arcanorum. 

CONJURATION. 

I, N. N., a servant of God, desire, call upon thee, and conjure thee 

Tehor, by all the Holy Angels and Arch Angels, by the holy Michael, 



THE SIXTH BOOK OF MOSES. 



the holy Gabriel, Raphael, Uriel, Thronus, Dominationes principalis, 
virtutes, Cherubim et Seraphim, and with unceasing voice I cry, Holy, 
Holy, Holy, is the Lord God of Sabaoth, and by the most terrible words : 
Soab, Sother, Emmanuel, Hdon, Amathon, Mathay, Adonai, Eel, Eli, 
Eloy, Zoag, Dios, Anath, Tafa, Uabo, Tetragramaton, Aglay, Josua, Jonas, 
Calpie, Calphas. Appear before me, N. N., in a mild and human- form, 
and do what I desire. (This the conjuror must name.) 




The Seal. 

(Fig. 4.) 

The ministering Throne Angels of this Seal are the following ; Tehom, 
Haseha, Amarzyom, Schawayt, Chuscha, Zawar, Yahel. La hehor, 
Adoyahel, Schimuel Achusaton, Schaddyl, Chamyel, Parymel, Chayo. 
The special secret of this Throne is also ex Thoro III. Bibliis arcanorum 
script. Carrying this Seal with you will cause you to be very agreeable 
and much beloved, and will also defeat all your enemies. 



FOURTH SEAL OF THE MINISTERING 

Cherubim and Seraphim with their Characteristics. 

CONJURATION. 

I, N. H., a servant of God, call upon thee, desire and conjure thee, O 
Spirit Anoch, by the wisdom of Solomon, by the obedience of Isaac, by 
the blessing of Abraham, by the piety of Jacob and Noe, who did not sin 
before God, by the serpents of Moses, and by the twelve tribes, and by 
the most terrible words : Dallia, Dollia, Dollion, Corfuselas, Jary, Agzy, 



10 



THE SIXTH BOOK OF MOSES. 



Ahub, Tilli, Stago, Adoth, Suna, Eoluth, Alos, Jaoth, Dilu, and by all the 
words through which thou canst be compelled to appear before me in a 
beautiful, human form, and give what I desire. (This the conjuror must 
name.) 



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The Seal. 

(Fig. 5-) 

The most obliging ministering Cherubim and Seraphim of this Seal, 
are the following with their Hebrew calling : Anoch, Sewachar, Chaylon, 
Esor, Yaron, Oseny, Yagelor, Ehym, Maakyel, Echad, Yalyon, Yagar, 
Ragat, Ymmat, Chabalym, Schadym. 

The special secret of this Seal is the following Thora IVta. Bibliis 
arcan. To carry this Seal upon the body will save a person from all 
misery, and give the greatest fortune and long life. 



The Fifth Seal. 

Seal of the Angels of Power. 

CONJURATION. 

I, N. N., a servant of God, call upon thee, desire and conjure thee. 
Spirit Scheol, through the most holy appearance in the flesh of Jesus 
Christ, by his most holy birth and circumcision, by his sweating of blood 
in the Garden, by the lashes he bore, by his bitter sufferings and death, 
by his Resurrection, Ascension and the sending of the Holy Spirit as a 
eomforter, and by the most dreadful words : Dai, Deorum, Ellas, genio 
Sophiel, Zophiel, Canoel, Elmiach, Richol, Hoamiach, Jerazol, Vohal, 



THE SIXTH BOOK OF MOSES. 



11 



Daniel, Hasios, Tomaiach, Sannul, Damamiach, Sanul, Damabiath, and 
by those words through which thou canst be conquered, that thou appear 
before me in a beautiful, human form, and fulhl what I desire. (This 
must be named by the conjuror.) 



The Fifth Seal. 
(Fig. 6.) 



The most serviceable Power-Angels with their verbis heraicis sitatiores 
divinis ex Thora Vta. ser. are the following : 

Schoel, Hael, Sephiroth, Thamy, Schamayl, Yeehah, Holyl, Yomelo, 
Hadlam, Mazbaz, Elohaym. 

The special secret of this Seal is the following ex Thoro V. D. B. A. 
If this Seal be laid upon the sick in full, true faith, it will restore him, if, 
N. B., he has not lived the full number of his days. Therefore, it is 
called the Seal of Power. 



THE SIXTH MYSTERY. 

The Seal of the Power-Angels seu Potestatum ex Thoro VI. Bibliis 
arcanorum, over the Angels and Spirits of all the Elements. 

CONJURATION. 

I, N. N., a servant of God, desire, call upon and conjure thee, Spirit 
Alymon, by the most dreadful words, Sather, Ehomo, Geno, Poro, Jeho- 
vah, Elohim, Volnah, Denach, Alonlam, Ophiel, Zophiel, Sophiel, Ha- 
briel, Eloha, Alesimus, Dileth, Melohim, and by all the holiest words 
through which thou canst be conquered, that thou appear before me in a 
mild, beautiful human form, and fulfil what I command thee, so surely as 
God will come to judge the living and dead. Fiat, Fiat, Fiat. 









12 



THE SIXTH BOOK OF MOSES. 



The Seal. 

(Fig. 7-) 

The most obedient Angels of Power, seu Potestates, with their Citati- 
©riis Diviniis verbis hebraicis, are the following four elements : Schun- 
myel, Alymon, Mupiel, Symnay, Semanglaf, Taftyah, Melech, Seolam, 
tWaed, Sezah, Safyn, Kyptip, Taftyarohel, Aeburatiel, Anyam, Bymnam. 
This is the mystery or Seal of the Might- Angels. The peculiar Arcanum 
of this Seal of the Mighty is the following : ex Thoro Vita Arcanorum 
sacra scriptura. If a man wears this Seal in bed, he will learn what he 
desires to know through dreams and visions. 



THE SEVENTH SECRET SEAL. 

Of the Most Obedient Angels, Coeli Ccelorum Legionum over the Angels 
of the Seven Planets and Spirits. 

CONJURATION. 

I, N. N., a servant of God, call upon, desire and conjure thee, Ahael, 
Banech, by the most holy words Agios, (Tetr.,) Eschiros, Adonai, Alpha 
et Omega, Raphael, Michael, Uriel, Schmaradiel, Zaday, and by all the 
known names of Almighty God, by whatsoever thou, Ahael, canst be com- 
pelled, that thou appear before me, in a human form, and fulfil what I 
desire. Fiat, Fiat, Fiat. (This must be named by the conjuror.) 



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THE SIXTH BOOK OF MOSES. 



13 



The Seal. 
(Fig. 8.) 

The most obedient Angels and Spirits of this Seal of the Seven Planets 
are the following : Ahaeb, Baneh, Yeschnath, Hoschiah, Betodah, Ley- 
kof, Yamdus, Zarenar, Sahon. 

This Seal, when laid upon the treasure earth, or when placed within 
the works of a mine, will reveal all the precious contents of the mine. As 
the VII. Arcanorum. 



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End op the Sixth Book of Moss* 



THE 



Seventh Book of Moses. 



a&^t 




TRANSLATED BY 

RABBI CHALEB 



From the Weimar Bible 



16 



THE SEVENTH BOOK OF MOSES. 



The First Table of the Spirits of the Air. 

(See Fig. 10.) 



Jehovah 
Father 


Deus 
Schadday 


Deus 

Adonay 

Elohe I cite Thee 

through Jehovah 


Eead 

I conjure thee 

through Adonay 



To carry upon the person the First Table of the Spirits of the Air who 
are as quick to help as thought, will relieve the wearer from all neces- 
sity. 



The Second Table of the Spirits of Fire. 

(See Fig. II.) 



Aha I conjure Thee (Tetr,) Aha by 
Eheye * by Ihros, Eheye, by Agla 
Aysch, Jehovah, 
conjure I Thee, 
that thou appear unto me. 



S C H YWYM . AYMEH C'BLATVIYE 



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X SCHADDEY \ 



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THE SEVENTH BOOK OF MOSES. 



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The Third Table of the Spirits of the Water. 

(See Fig. 12.) 



I call upon and command I conjure Thee 

Thee Chananya Yeschaijah 

by by 

God Tetragramaton Alpha et Omega 

Eloh 
and thou art compelled through Adonai. 



The Third Table brings great fortune by water, and* its spirits will 
amply supply the treasures of the deep. 



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18 



THE SEVENTH BOOK OF MOSES. 



The Fourth Table of the Spirits of the Earth. 

(See Fig. 13.) 



I, N. N., command Thee, 
Awijel, 
by Otheos as 
also by Elmez through 
Agios. 



I, N. N., a servant of 
God, conjure Thee, 
Ahenatos Elijon, as also 
Adon was cited and called 
Zebaoth. 



This Fourth Table will give the treasures of the earth, if it be laid in 
the earth. Its spirits will give the treasures of earth at all times. 




The Fifth Table of Saturn. 

(See Fig. 14.) 



I, N. N., order, command and conjure Thee Sazlij, by Agios, 
Scdul, by Sother, Veduij, by Sabaot, Sove, Amonzion * Adoij by 
Heloim, Jaho, by the Veritas Jehovah * Kawa, Alha, natos that ye 
must appear before me in a human form, so truly as Daniel over- 
came and conquered BaaL F. f. f. 



THE SEVENTH BOOK OF MOSES. 



19 



The Spirits of the Fifth Table of Saturn will serve in everything ac- 
cording to wish; their Table will bring good luck in play. 



The Sixth Table of Jupiter. 



(See Fig. 15.) 



I conjure thee, Spirit: Ofel, by Alpha et Omega, Lezo and Yschi- 

rios * Ohin Ission * Niva,byTetragramaton, Zeno, by Peraclitus * 

Ohel, by Orlenius, Lima, by Agla, * that ye will obey and appear 

before me and fulfil my desire, thus in and through the name 

Elion, which Moses named. F. f. f. 



The Sixth Table of Jupiter assists in overcoming suits at law, dispute, 
and at play, and their spirits are at all times ready to render assist- 




20 



THE SEVENTH BOOK OF MOSES. 




The Seventh Table of the Spirits of Mars. 

(See Fig. 16.) 



I, N. N., cite Thee, Spirit Emol, by Deus Sachnaton * Luil, by 
Acumea * Luiji, by Ambriel * Tijlaij, by Ehos * by Jeha, by Zora 
* Ageh, by Awoth * that you appear before me in a beautiful, hu- 
man form, and accomplish my desire, thus truly in and through 
the anepobeijaron, which Aaron heard and which was prepared 
for him. F. f. f. 



The Seventh Seal of Mars brings good fortune in case of quarrels 
The Spirits of Mars will help you. 



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THE SEVENTH BOOK OF MOSES. 



21 



The Eighth Table of the Spirits of the Sun. 

(See Fig. 17.) 



I, N. N., conjure Thee, Wrjch by Dalia f Jka, by Doluth, * Auet, 
by Dilu * Veal, by Anub f Meho, by Igfa * Ymij by Eloij * that Ye 
appear before my so true Zebaoth, who was named by Moses, and 
all the rivers in Egypt were turned into blood. 



The Eighth Table of the Spirits of the Sun will help to attain places of 
honor, wealth, and they also give gold and treasure. 





22 



THE SEVENTH BOOK OF MOSES. 



The Ninth Table of the Spirits of Venus. 

(See Fig. 18.) 



Reta, Kijmah, Yamb, Yheloruvesopijhael, I call upon thee, Spirit 
Awel, through God Tetragramaton, Uhal, by Pomamiach f that 
you will obey my commands and fulfil my desires : Thus truly in 
and through the name of Esercheije, which Moses named, and upon 
which followed hail, the like of which was not known since the 
beginning of the world, f. f. f. 



The Ninth Table of the Spirits of Venus makes one beloved in all re- 
spects and makes known secrets through dreams. Its spirits also assist 
liberally in all kinds of business. 





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The Tenth Table of the Spirits of Mercury. 



(See Fig. 19.) 



Petasa, Ahor, Havaashar. N. N. cite Thee Spirit Yloij * through 
God, God Adonaij f Ymah, through God Tetragrammaton f 
Rawa, through God Emanuel * Ahaij, through Athanatos f that 
Thou appear before as truly in and through the name of Adonai, 
which Moses mentioned, and there appeared grasshoppers. 
Fiat, fiat, fiat. 



THE SEVENTH BOOK OP MOSE8. 



23 



The Tenth Table of the Spirits of Mercury give wealth in chemistry. 
These spirits contribute treasures of the mine. 







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24 THE SEVENTH BOOK OF MOSES. 

The Eleventh Table of Spirits, 

(See Fig. 20.) 



I, N. N. t cite thee, Spirit Yhaij, by El, Yvaij, by Elohim, Ileh, 

by Elho * Kijlij, by Zebaoth, Taijn Iseij, by Tetragramaton, Jeha, 

by Zadaij * Ahel, by Agla, that you will obey my orders, as truly 

in and through the name Schemesumatie, upon which Joshua 

called, and the sun stood still in its course. Fiat, f. f. f. 



The Eleventh Table (See Fig. 20) gives luck and fortune ; its Spirits 
give the treasures of the sea. 



The Twelfth Table of Schemhamforasch. 

On all Spirits of the Magia Alba et Nigra. 
(See Fig. 21.) 



I, N. N., cite and conjure thee, Spirit of Schemhamforasch, by 

all the seventy-two holy names of God, that Thou appear before 

me and fulfil my desire, as truly in and through the name Emanuel, 

which the three youths Sadrach, Mijsach, and Abed-negro sung in 

the fiery furnace from which they were released. F. f. f. 



This Twelfth Table, laid upon the Table or Seal of the Spirits, will 
compel them to appear immediately, and to serve in all things. 



THE SEVENTH BOOK OF MOSES. 25 



The General Citation. 



Necromantia, Seu Magia Alba et Nigra Translated ex Thora 
XXta Bibl. Arcan. 

Aba, Jehovah, Agla, Aschaij, Chad, Yah, Saddaij, Vedreh, Aschre, 
Noosedu, Zawa, Agla. Here utter the names of the Angels of the Seal 
or Table, and their proper names. 

Eheije, Aijscher, Eneije, Weatta, Eloheij, Harenij, Yechuateche, Hag- 
edola, Merof, Zaroteij, Agla, Pedenij, Zije, Kotecha, Barach, Amijm, 
Gedolijm, Verachena, Aleij, Weijazijloti, Mijkol, Zara, Umikol, Ra, 
Schadaij, Jehovah, Adonai, Zeboath, Zah, Elohim, Yeasch, Jepfila, Vaij, 
Bearechet, Vaij, Yomar, Ahaha, Elohim, Ascher, Hithalleij, Chuabotheij, 
Lepha, Vaij, Yehuel. 

Here stop for a short time in prayer to God. Surrender yourself into 
the will of Almighty God ; He will conduct your undertaking to your 
best interest. Hereupon take again the Seal or the Table written on 
parchment, in your hand, and begin anew the citation above. Should 
your desire still remain unfulfilled, continue as follows : 

Hamneijs, Hakha, Elohim, Horro, Heotij, Meo, Dij, Adhaijijon, Hazze, 
Hamalach, Haggo, Elohij, Mijcol, Rhab, Yeba, Rech, Elhaneah, Tijmneik, 
Ka, Rebe, Hem, Sohemne, Schembotaij, Veischak, Vegid, Gulaooc, 
Kered, Haarez, Jeha. Since the effects and appearances will now fol- 
low, your wishes are fulfilled, otherwise repeat the Citation toties quoties. 



THE SEVENTH BOOK OF MOSES. 



The Magical Operation Is made within this Circle, 



(See Fig. 22.) 




THE SEVENTH BOOK OP MOSES. 



27 



The Ministering Formulas or Mysteries 

ARE THE FOLLOWING: 

Astarte, Salamonis familiarum III. Eegum. 
Spirit of Water ; Spirit of Air ; Spirit of Earth. 
Astoreth in Palestina familiari. 
Schaddaij, Driffon, Agrippa, Magaripp. 
Azijelzm, Sinna, familiarus, IV. Buch Regura. 
Schijwin * Aimeh, Chanije, Cijbor. 
Bealherith ijud Judicura IX. XIII. 
Adola, Eloheij, Umijchob Channanijah. 
Adramelech zu Sepharvaijm, Familiaris. 
Yhaij, Vvaij, Yles, Kijgij. 
Nisroch, Regis Serucheril Assijris familiaris. 
Jehuel, Sarwiel, Urikon, Thoijil. 
Asijma, virorum Emach familiaris. 
Barechel, Jomar, Ascher, Uwula. 

These must be cited by the Twelfth Table at the time of an Eclipse by 
the Sun or Moon. 

This Moloch familiarum or Ammonitarium Ministering Spirits the fol- 
lowing Generation-Seal for all services caracteristico obedientiale. 

(See Fig. 23.) 



1 a 1 a*i * • V 



i 2 1 sa £• fop D3 ^ - f jh a £ 3 r» r( a : a n : 



This Seal, at the time of Citation, must be written on parchment and 
be held in the right hand. But it must not be read. 



End of the Seventh Book of Moses. 



28 THE MAGIC OP THE ISRAELITES. 



PART I. 



THE MAGIC OF THE ISRAELITES. 

The complete and reliable history of the human and divine — the divine 
revelations, and the influence of godly or pious men are found in the 
Scriptural monuments of the old Hebrews in the Holy Scriptures. 

The Bible is justly styled the Holy Scripture, because it contains the 
knowledge of the saints, while at the same time, it unites and harmonizes 
word and deed, doctrine and action. It points out the true relation of 
man to the Omnipotent — it affords the most direct reference to the great 
truths of the spiritual and intellectual ; it treats of the origin of the uni- 
verse and its laws, through which all things have to be brought to light — 
of the anterior and posterior history of mankind — of his future destiny and 
how to attain it ; of the living and visible agents which God employs in 
the great work of redemption, and, finally, of the most exalted of all be- 
ings — of the world's Saviour, who was an universal expression in his own 
person, and who exhibited all divine power and action in one person, 
while all his forerunners were endowed only with single powers and per- 
fections ; who revealed to fallen man the highest and purest ends of his 
life and the means of his purification and restoration. 

We find among oriental nations every grade of Magic — the steps neces- 
sary to solve the mysteries of somnambulism and second-sight, and the in- 
finitely multiplied operations by which unusual occurrences are produced ; 
in like manner we also find these things among the Israelites, but differ- 
ing totally in character. In the former instance, it was the individual 
and his presence ; in the latter, it was not the individual upon which 
magic depended, but upon mankind in general, and upon the great future. 
There, the light of man was made to shine by skilful actions, produced 
by the lowest arts ; here, shone a pure, unclouded, quiet life, vitalized by 
the warm breath of the Almighty, a light shining into the future, and 
upon this light depended all life and action. To the Israelite seer not 
only the fate of single individuals stand revealed, but the fate of nations, 
yea, of mankind, which in the end must be reconciled to God by the un- 
folding of magical art, as often happened under the old dispensation, by 
instinctive somnambulistic influences. If we examine the history of the 
old covenant we shall find that this remarkable people stood solitary and 
alone like a pillar of fire amid heathen darkness. 

Although we find, among other nations, worthy men, who seek after 
the divine light, surrounded by darkness and uncertainty, here are men 
of God, bearing the impress of true faith, who give Undoubted evidence 
of higher powers, by visible acts and signs which everywhere separate life 
from death, and truth from error, and while the ancient remnants of other 



THE MAGIC OF THE ISRAELITES. 29 

cations show only theory without application, here we find a connected 
chain of acts and events — in fact, a divine and lifelike drama. Of all 
these thing3 the various books of the Holy Scriptures speak with confi- 
dence, so that the history of no other people, interwoven with fables, can 
be compared with them. According to this, the Bible contains the light 
which illuminates every dark phase in life ; it is the ground- work of all 
human actions, the guiding-star of the earthly to the eternal — of the in- 
tellectual to the divine, the aim and end of all knowledge. It is the first 
of three great lights, guiding and governing our faith, and bears no rela- 
tion to the other two great lights of the angle which shall make these 
actions lawful, or the circle which sensualizes the fixed limits of the con- 
dition of mankind. The Bible is also more instructive and richer in ref- 
erence to our subject than all other books taken together. We will, there- 
fore, cite a few principal points, as well of the phenomena as of the mode 
of action and theory relating to magnetism, and then call attention espe- 
cially to the healing of the sick according to scriptural teachings. We 
will give an account of the dreams, a great many of which are recorded 
in the Bible. 

The dreams recorded in the Bible are many and remarkable. The 
voice with which God spoke to the prophets and the men consecrated to 
Him, were generally heard in dreams. 

The visions of the ancients, according to the testimony of Moses, were 
nearly always dreams. Numbers xii. 6 : " And he said : Hear now 
my words : If there be a prophet among you, I, the Lord, will make my- 
self known unto him in a vision, and will speak unto him in a dream." 
Job xxxiii. 15 : "In a dream, in a vision of the night, when deep sleep 
falleth upon men, in slumberings upon the bed ; then he openeth the ears 
of men, and sealeth their instruction." I Kings iii. 5 : "In Gibeon the 
Lord appeared to Solomon in a dream by night : and God said, Ask 
what I shall give thee. And Solomon said, Thou hast showed unto thy 
servant David my father great mercy, according as he walked before thee 
in truth, and in righteousness, and in uprightness of heart with thee ; and 
thou hast kept for him this great kindness, etc., give therefore thy servant 
an understanding heart to judge thy people, that I may discern between 
good and bad : for who is able to judge this thy so great a people ? " 
Genesis xx. 3 : " But God came to Abimelech in a dream by night, and 
said to him, Behold, thou art but a dead man, for the woman thou hast 
taken ; for she is a man's wife ; and God said unto him in a dream, Yea, 
I know that thou didst this in the integrity of thy heart; for I also with- 
held thee from sinning against me." Genesis xxxi. 23: "And God 
came to Laban the Syrian in a dream by night, and said unto him, Take 
heed that thou speak not to Jacob either good or bad." The dreams of 
Joseph concerning his brethren are also remarkable. Genesis xxxvii. 5 : 
" And Joseph dreamed a dream, and he told it to his brethren : and they 
hated him yet the more : and he said unto them, Hear, I pray you, this 
dream, which I have dreamed : For behold, we were binding sheaves in 
the field, and lo, my sheaf arose, and also stood upright : and behold, 
your sheaves stood round about, and made obeisance to my sheaf. And 
his brethren said to him, Shalt thou indeed reign over us ? or shalt thou 
indeed have dominion over us? " And he had still another dream, and 



THE MAGIC OF THE ISRAELITES. 



he told it to his brethren and said : Behold, I have dreamed a dream 
more : and behold, the sun and the moon and the stars made obeisance to 
me. And his father rebuked him, and said unto him, What is this dream 
that thou hast dreamed ? Shall I and thy mother and thy brethren in- 
deed come to bow down ourselves to thee on the earth ? " 

Sacred history proves that after Joseph was sold by his brethren to the 
Egyptian traders that he actually became their king in the court of Pha- 
raoh. The power of Joseph to interpret dreams is further shown by the 
interpretation of the dreams of the butler and baker while in prison, 
Genesis i. 40 ; so, also, of the dreams of king Pharaoh, of the seven fat 
and lean kine which came out of the water, and of the seven rank and 
good ears of corn and the seven thin and blasted ears, Genesis xli. 1. 
In the New Testament many dreams are mentioned through which God 
designed to speak to his followers. In this manner Joseph, the husband 
of Mary, was told by an angel (Matthew i. 20), that she should conceive 
of the Holy Ghost and bear a son, who would become the Saviour of the 
world ; and then again, that he should take the child and flee into Egypt 
to escape the murderous intent of Herod ; and after the death of Herod, 
that he should again return to Nazareth (Matthew ii. 13-19). In like 
manner, the three wise men of the East were warned in a dream, that 
they should not return to Herod, but depart to their own country another 
way. The Apostles frequently had visions in the night ; for example, 
Paul was commanded to go to Macedonia (Acts x. 9). And in the same 
book of the New Testament (xviii. 9), we read : " Then spake the Lord 
to Paul in the night by a vision. Be not afraid, but speak, and hold not 
thy peace." Many similar passages might be quoted, e. g. t xxiii. II ; 
xxvii. 23, etc., etc. 

Let us begin with the history of the creation, as recorded by Moses. 
" In the beginning God created heaven and earth." 

Herein lies the great first cause. God is an uncreated being — heaven 
and earth are the first things created ; the antithesis : that which was 
made of God. In reference to a second antithesis, Moses speaks of light 
and darkness : " And darkness was upon the face of the earth, and God 
said, Let there be light, and there was light." Here, too, the question is 
about light as a creation, which, however, had for its opposite darkness; 
therefore did the old Egytians regard darkness as the beginning of all 
things. Even according to the writings of Moses, this was the Egyptian 
doctrine, for he says, " Darkness was upon the face of the deep." But as 
the Egyptian doctrine in its first inception may be regarded as good au- 
thority, their error originated in this, that they accepted the darkness be- 
fore the light ; as also a like error of the Persians, inasmuch that they 
accepted the light before the darkness as being created, the one before 
the other. The light stands beside darkness as its natural opposite, 
created and present, as Moses plainly says : " And God divided the light 
from the darkness, and God called the light day, and the darkness he 
called night." The Bible also points out another antithesis in the first 
germs and figures of the earth, namely, water and spirit — the water as 
matter, as the germ of the figurative, and the spirit, the Elohim, as the 
fruitful, active principle. " And the spirit of God moved upon the face of 
the waters." One-sided views led the earlier philosophers into numerous 



THE MAGIC OF THE ISEAELITES. 31 

errors. In this manner Thales brought everything out of the water and 
overlooked the spiritual active whole, in all of which he was imitated by 
subsequent champions of Materialism. The other one-sided view is, to 
hold everything as spiritual and regard matter only as an inert abstrac- 
tion (caput mortuum), which was the case from the earliest period of 
time among Spiritualists and the advocates of Spiritualism. Moses, there- 
fore, shows his superiority over all the disciples of Egyptian temple-wis- 
dom, as well as of the more modern sects, inasmuch that he was enlight- 
ened by divine wisdom, and represented this subject, not in a partial 
manner, but in its true bearing and significance •> he ascribed to matter its 
true worth and placed the spiritual beside it. Moreover, Moses has given 
the narrative of the creation in beautiful and captivating language, as for 
example, in regard to the waters — the difference between the wet and the 
dry, and how the dry land came forth from the water ; how the grass and 
herbs, which bore seeds, and fruitful trees grew upon the earth ; how the 
mighty deep was filled with living and moving animals, and the birds 
that fly in the firmament of heaven ; how the earth finally brought forth 
living animals, each after its own kind, and last of all, how God made 
man "in his own image," to whom he gave " dominion over the fishes of 
the sea, over the fowls of the air, over the cattle, and over every creeping 
thing that creeps upon the earth." 

The Mosaic Eden was the habitation of the originally purely created 
beings, within whose boundaries grew the tree of knowledge of good and 
evil. The figure of the serpent shows the nature of the fall of man. We 
spoke, in another part of this work, of the original purity and wisdom of 
godly men. Here is the place to record additional Bible principles. To 
this end we avail ourselves of a mystical, interesting manuscript from 
which we extract what follows: (MAG IKON; or, the Secret System.^ 
of an Association of Unknown Philosophers, etc., v. 27-31. Fj&jokfort / 
and _Le ipzig, 1784. A rare Book, whose Teachings, in many Respects, 
agree with the Indian Brahmin Doctrine). 

In view of his divine origin, as an unconditional emanation from God, 
Adam was not only the noblest being, which, as an expression of divine 
power, had the preference of all others, for he never owed his existence 
to a mother ; he was a heavenly Adam, brought into being by God him- 
self and was not born into the world in the ordinary manner. He also 
enjoyed, in consequence of his nature, every prerogative of a pure spirit, 
surrounded by an invulnerable veil. But this was not the sensual body 
of the present time, which is only an evidence of his degradation — a 
coarse mantle — by which he sought to protect himself against the raging 
elements. His garments were holy, simple, indestructible, and of an in- 
dissoluble character. To this <x>ndition of perfect glory, in which he 
enjoyed the purest happiness, he was destined in order to reveal the 
power of the Almighty, and to rule the visible and invisible. Being in 
possession of all the prerogatives and insignia of a king, he could also 
use every means to fulfil his high destiny. As the champion of unity, he 
was secure from the attacks of all inward and outward enemies, because 
the veil by which he was covered (the germs of which are still within 
us), rendered him invulnerable. One advantage that the original pure 
man possessed was, that no natural poison, nor all the powers of the ele- 



32 THE MAGIC OF THE ISRAELITES. 

ments could harm him. Christ promised invulnerability to his apostles 
and all his followers, through the regeneration of man. In this condition 
man also bears a fiery, double-edged, all-penetrating sword, a living word, 
which combines in itself all power, and through which " everything is 
possible to him." Of this sword Moses says, Genesis iii. 24 : " So he 
drove out the man, and he placed at the east end of the garden of Eden 
Cherubims, and a flaming sword which turned every way, to keep the 
tree of life." In Revelations i. 16, we read: "And out of his mouth 
went a two-edged sword," etc. By this sword we are to understand the 
living word, which was originally inherent in man, and which can only 
be restored to him by his return to a pure state, and by being cleansed 
from the blot of sensualism. It is the word of which we read in Hebrews 
iv. 12 : " For the word of God is quick and powerful, and sharper than a 
tw«-edged sword, piercing even to the dividing asunder of soul and 
spirit." 

Most extraordinary is the powerful, all-conquering Honover (word or 
power), of Zoroaster, which fully corresponds with the foregoing, by 
which Ormuzd overcame Ahriman and all evil. *' In this condition of 
kingly honor and power," we read further, " man, as the most lifelike 
image of his father, (whose viceregent he was on earth), could have 
enjoyed the purest happiness had he properly guarded his Eden, but he 
committed a breach of trust. Instead of ruling over the things of sense 
and striving for a higher spiritual state, to which he was ordained, he im- 
bibed the unhappy idea of exchanging the great cardinal points of light 
with truth, that is, he confounded light with truth, and in this confusion 
he lost both and robbed himself. Because he lost sight of the boundary 
of the kingdom over which he was placed as a watchman, and confined 
himself to only a portion of it, namely, the sensual, the glitter of which 
blinded him so greatly as to make him forget all else ; because he flattered 
himself that he could find the light in another place than the first great 
fountain, he fastened his voluptuous eye on a false existence, became 
enamored of sensualism and became sensual himself. Through this 
adultery he sank into darkness and confusion, the result of which was, 
that he was transplanted from the light of day into the night of innu- 
merable small twinkling stars, and now he experienced a sensual naked- 
ness of which he was ashamed. The abuse of the knowledge of the 
connection between the spiritual and the bodily, according to which man 
endeavors to make the spiritual sensual and the sensual spiritual, is true 
adultery, of whom, he who is moved by the female sex is simply a conse- 
quence and an imitator. Through sin man lost not only his original habi- 
tation, and became an exile into the religious state of the fathers and 
mothers, having to go in the way of the flesh, but he also lost the fiery 
sword, and with it everything else that had made him all-seeing and un- 
conquerable. His holy garments now became as the skin of animals, 
and this mortal, perishable covering afforded him no protection against 
the elements. With the wasted half of his body, the spiritual also added 
to the confusion, and discordant sounds were heard in the dark places 
of his spiritual domain. 

Although man had sunk deep in sin, the hope of a full restoration was 
given to him on condition of a perfect reconciliation. Without such 



THE MAGIC OF THE ISRAELITES. 33 

reconciliation, however, he sinks deeper and deeper, and his return be- 
comes still more precarious. In order to be reconciled he must become 
self-abased, and resist the false allurements which only serve to steep him 
in the mire of the elements, and he must seek, by prayer, to obtain the 
more exalted blessings of benevolent influences, without which he cannot 
draw a pure breath. In this reconciliation he must gradually overcome 
everything, and put away everything from him that will cloud his inner 
nature and separate him from the great source of his being ; because he 
can never enjoy peace within himself and with nature around him until 
he has thus overcome everything opposed to his own nature, and gained 
the victory over all his enemies. But this can only be done when he re- 
turns the same road upon which he had wandered away. He must 
wean himself by degrees from the sensual by a heroic life, and like a 
weary, footsore wanderer, who has many steep mountains to scale, con- 
tinue to mount upward, until he reaches the goal, which is lost in the 
clouds. Overcoming one obstacle after another, he must dispel the dark 
vapors that intervene between himself and the true sun, so that in the end 
the pure rays of light may reach him without interruption. The follow- 
ing is a genuine scriptural doctrine according to the Indian creed, differ- 
ing, however, in character : 

" The Almighty has provided means to aid man in the work of recon- 
ciliation. God has appointed higher agents to lead him back to Him 
from the error of his ways. But he can only be fully restored through 
the Saviour of the world, who finished and perfected all that these agents 
had accomplished only in part at different times. Through Him all power 
became animated and exalted; through Him he approaches the first and 
only true light, a knowledge of all things, and especially, a knowledge 
of himself. If the man is willing to accept this offered help, he will 
surely arrive at the desired goal, and he will be so firmly established 
in faith, that no future doubts can ever cause him to waver. If he 
elevates his will, so as to bring it in unison with the divine will, he 
may spiritualize his being already in this world, so that the higher 
spiritual kingdom may become visible to his eyes, and feel God nearer to 
him than he ever thought it possible ; that all things may become possible 
to him, because he adds all power to his own, and in this union and har- 
mony, with a fulness of a higher vitality, the divine agents, Moses, Elias, 
yea, even Christ himself, may become visible to him, when, living amid 
thought, he requires books no longer. In short, man can attain to such a 
degree of perfection, even in this life, that death will have nothing more 
to do than to disrobe him of his coarse covering in order to reveal his 
spiritual temple, because he then lives and moves within the eternal. 
Only when he arrives at the end of this vale of darkness, will he receive, 
at each stage of his journey, more extended life, greater inward power, 
purer air, and a wider range of vision. His spiritual being will taste 
nobler fruits, and at the end of his race nothing can separate him from 
the exalted harmonies of those spheres, of which mortal sense can draw 
but a faint picture. Without distinction of sex, he will begin to live the 
life of angels, and will possess all their powers, of which he had but a 
faint sign here; he will then again enjoy the incense of the eternal 
temple, the source of all power, from which he was exiled, and Christ will 



34 THE MAGIC OP THE ISRAELITES. 

be his great High Priest (Hebrews vii. 17, 24, 25). Man will not only 
enjoy his own gifts, but he will have a part in the gifts of the elect, who 
constitute the council of the wise j that holy sovereign will be more ex- 
alted there than he could be here; there will be no rising or setting of 
the light of the stars ; no changes of day and night, and no multiplicity 
of languages; every being will in that moment be enabled to read the 
name of that holy book, out of which flows life for every creature (He- 
brews xii. 22, 23). And here, too, the views of Zoroaster are in accord 
with the foregoing, for he also speaks of a heavenly meeting, and the 
participation of every follower of Ormuzd in the sacrifices and prayers 
of all, etc. 

In placing this prominent treatise so plainly before the reader I felt no 
hesitation, because it was so clear and true, and because it seemed so 
proper for this work here, and to show why only pure and truly Christian 
men can perform great wonders and see visions of which the worldly- 
minded have not even a conception. I will now relate a few instances 
of magnetic appearances and occurrences, many of which are recorded in 
the Bible. 

The first and most striking one we find in connection with Adam. 
Moses writes (Genesis ii. 21) as follows: " And the Lord caused a deep 
sleep to fall upon Adam, and he slept." And now, the question arises, 
What kind of a sleep was this ? The answer is, it was a deep sleep. It 
was either the sleep of death, or a state of lethargy, or a trance (raptus 
divinus), or, was it merely an ordinary sleep? The first appears im- 
probable, and had this been the case, we know, that in the release of the 
body from its earthly bonds, and shortly before death, the clearest instan- 
ces of second sight have occurred ; but the question is not of a mortal ill- 
ness, but of a deep sleep. If it was a trance, then that inward second- 
sight may be regarded the more probable. The seventy-two translators 
of the Bible actually regard this sleep as a trance, and Tertullian says, in 
direct reference to it, " The power of the prophecies of the Holy Ghost 
fell upon him." (Accidit super-ilium spiritus sancti vis operatrix proph- 
ase.) 

Another remarkable vision is that which Noah had of the ark long 
before the deluge occurred. Again, the call of Abraham, in which he 
■was commanded to leave his fatherland and move toward Haran in Ca- 
naan. Abraham had many visions, or was the conversation of the Lord 
with him, recorded in the Bible really only than a figurative expression 
of intuition ? Through these visions or conversations, as you will, he was 
iaugh.t that he would be greatly blessed, and that he should be the father 
of a great nation, etc. As he came into the sacred grove of Moria, the 
Lord again appeared unto Abraham and said: " This land will I give 
unto thy seed." 

The innocent life of the shepherds, and their frequent abode in sacred 
groves, very naturally brought such intuition to the very highest point of 
perfection, d.nd this was especially the case, when their minds were occu- 
pied with God and godly things. And this is particularly shown in the 
history of the shepherd-life of the pious Israelites, not only by the ancient 
fathers, but subsequently, in the time of the kings and judges. Isaac and 
Jacob had visions similar to those of Abraham. We notice especially the 



THE MAGIC OF THE ISRAELITES. 35 



vision of Jacob while journeying into Mesopotamia, in which he saw a ladder 
reaching from earth to heaven. It is written (Genesis xxviii. 10) : " And 
Jacob went out from Beersheba, and went toward Haran. And he lighted 
upcn a certain place, and tarried there all night, because the sun was set: 
and he took of the stones of that place, and put them for his pillows, and 
lay down in that place to sleep. And he dreamed, and behold, a ladder 
set up on the earth, and the top of it reached to heaven : and behold, the 
angels of God ascending and descending on it. And behold, the Lord 
stood above it, and said, I am the Lord, etc. The land whereon thou 
liest, to thee will I give it, and to thy seed, etc. And in thee and in thy 
seed shall all the families of the earth be blessed. And Jacob awake out 
of his sleep, and he said, Surely the Lord is in this place; and I knew it 
not. This is none other but the house of God, and this is the gate of 
heaven." How truly was Jacob's dreamed fulfilled ! The promised land 
became the possession of the Jews; through his seed, namely, through 
Christ the Saviour, who is the heavenly ladder upon which the angels of 
God ascended and descended, all the nations of the earth have been or 
will be blessed. 

We find another remarkable instance of the magnetic influence in 
changing the nature and complexion of living objects, in the history of 
Jacob. It is as follows : Jacob agreed with Laban that he would still 
guard his sheep, provided, that Laban would give him as a reward for 
his service, all spotted lambs and goats that should in the future be added 
to his flocks. Laban consented to this proposal, and Jacob became im- 
mensely rich. It is worth the trouble to insert the passage relating to 
this transaction, as an application of the mysterious doctrine of magne- 
tism. 

When Jacob would no longer watch over the sheep and desired to go 
away with his wives and children, Laban said unto him, Genesis xxx t . 
27-43 : " I pray thee, if I have found favor in thine eyes, tarry : for I 
have learned by experience that the Lord hath blessed me for thy sake. 
And he said Appoint me thy wages, and I will give it. And he said unto 
him, Thou knowest how I have served thee and how thy cattle was with 
me. For it was little which thou hadst before I came, and it is now in- 
creased unto a multitude : and the Lord hath blessed thee since my com- 
ing : and now, when shall I provide for mine own house also? And he 
said, What shall I give thee ? And Jacob said, Thou shalt not give me 
anything : if thou wilt do this thing for me, I will again feed and keep 
thy flock : I will pass through all thy flock to-day, removing from thence all 
the speckled and spotted cattle, and all the brown cattle among the sheep, 
and the spotted and speckled among the goats : and of such shall be my hire. 
So shall my righteousness answer for me in time to come, when it shall 
come for my hire be/ore thy face : every one that is not speckled and 
spotted among the goats, and brown among the sheep, that shall be 
counted stolen with me. And Laban said, Behold, I would it might be 
according to thy word. And he removed that day the he-goats that were 
ring-streaked and speckled, and all the she-goats that were speckled and 
spotted and every one that had some white in it, and all the brown 
among the sheep, and gave them into the hands of his sons. And he set 
three days' journey betwixt himself and Jacob : and Jacob fed the rest of 



36 THE MAGIC OF THE ISRAELITES. 

Laban's flocks. And Jacob took him rods of green poplar, and of the 
hazel and chestnut-tree : and pilled white streaks in them, and made the 
white appear which was in the rods. And he set the rods which he had 
pilled before the flocks in the gutters in the watering-troughs when the 
flocks came to drink, that they should conceive when they came to drink. 
And the flocks conceived before the rods, and brought forth cattle ring- 
streaked, speckled, and spotted. And Jacob did separate the lambs, and 
set the faces of the flocks toward the ring-streaked, and all the brown in 
the flock of Laban ; and he put his own flocks by themselves, and put 
them not unto Laban's cattle. And it came to pass whensoever the 
stronger cattle did conceive, that Jacob laid the rods before the eyes of 
the cattle in the gutters, that they might conceive among the rods. But 
when the cattle were feeble, he put them not in ; so the feeble were 
Laban's and the stronger Jacob's. And the man increased exceedingly, 
and had much cattle, and maidservants, and menservants, and camels, 
and asses." 

This proves clearly that the sheep and the goats could be made to 
bring forth their young changed in color and appearance corresponding 
with the pilled rods which were placed before them by Jacob as they 
drank from the water. In these days, the theory that the features of the 
offspring of a human mother can be affected by an object upon which the 
mother gazes, is pronounced absurd ; and yet this theory, in the very na- 
ture of things, is as fully established as the fact that the mental qualities 
of many children differ totally from those of their parents. The fact that 
the sheep and the goats, upon seeing the objects which Jacob so skilfully 
placed before them, brought forth their young differing in appearance 
from themselves, has a very deep significance. Either Jacob knew what 
the result of this stratagem would be from experience, or it was revealed 
to him in a dream, for we read, Genesis xxxi. 10 : " And it came to pass 
at the time the cattle conceived, that I lifted up mine eyes, and saw in a 
dream, and behold, the rams which leaped upon the cattle were ring- 
streaked, speckled, and grizzled." With the water which they drank, 
and in which at the same time they saw their own reflection, they trans- 
mitted the image of the speckled rods to their young. 

We have not the space here to enter into a more extended argument to 
prove the truth of this phenomenon, but the fact that the female progeni- 
tor, both human and animal, is capable at the period of gestation to trans- 
mit to her offspring the image and likeness of surrounding objects, has a 
surer foundation than is commonly believed to be possible. The great 
army of Materialists, who represent the spirit of the scriptures and of life 
as an ordinary earthly matter, so as to make it appear that nothing is 
hidden in the sanctuary that they cannot comprehend by their intellect, 
will never be converted, and those who rely upon the benign influences 
of a higher light in the temple, which will exist beyond the life of this 
world, will never need conversion. 

Moses himself, the great man of God, had many remarkable visions. 
These visions consisted in part of dreams and partly in ecstasies, and for 
this reason was he educated in all the mysteries of the Egyptians and in 
all their magical arts, in which he excelled all others. On account of his 
extraordinary piety and wisdom he has made the savior of his people 



THE MAGIC OF THE ISRAELITES. 37 

irom the thralldom of Pharaoh. His visions were of a diversified char- 
acter. His ability to lead and govern the people was the direct result of 
a deep intuition. If we regard this ability as mere inward sight, then we 
must admit that it was a purely magical gift ; if as the result of direct 
command of the voice of God (for according to the scriptures God often 
3poke personally with Moses), we find in it a confirmation of the truth, 
that a pious mind, open to divine influences, can also perform divine 
acts. 

The first important vision of Moses occurred at Mount Horeb, while he 
was yet engaged in watching over the flocks of Jethro, his father-in-law 
(Exodus iii. 2) : « And the angel of the Lord appeared unto him in a 
flame of fire out of the midst of a burning bush : and Moses said, I will 
now turn aside, and see this great sight, why the bush is not burned. And 
when the Lord saw that he turned aside to see, God called unto him out 
of the burning bush, and said, Draw not nigh hither : put off thy shoes 
from off thy feet; for the place whereon thou standest is holy ground." 

Moses, the prophetic seer, acquainted with the weakness of his 
brethren, full of religious zeal, and gifted with a glowing phantasia, came 
to the lodge of his father-in-law in Midian, where he had time and oppor- 
tunity, as a shepherd, to store his mind with religious contemplations, so 
that in a state of ecstatic second-sight, he could review the ways and 
means by which he might become the leader and shepherd of his people. 
The centrum of his mind was open to the higher influences of God, who 
appeared unto him as a light in the burning bush which was not con- 
sumed, and with whom, with veiled countenance, he conversed familiarly. 
We find in Moses the emotions of an inward psychological struggle with 
hopes and fears, with extreme weakness and supernatural strength of 
will ; of submission, reverence and obedience ; of confidence, and finally 
of an enthusiasm, that, regarding all earthly obstacles as nought, he over- 
came all things. While he was thus equipped with godlike powers, he 
subdued the elements of nature and compelled them to testify to the 
greatness and glory of God by the marvelous wonders which he per- 
formed. In such ecstasies Moses could tarry long on the mountains and 
separate himself from the people on the journey in the wilderness, and 
would yet be venerated as a man of wonders. The visions of Moses em- 
brace the present and the future. He not only delivered the commands 
of God from the mountain, but he also foresaw the offerings that were 
brought to the golden calf; he foresaw that he could prepare the children 
of Israel for the pure worship of God, and guard them against error and 
idolatry only by isolating them in the wilderness from the heathen na- 
tions around them. In addition to the above indications we need only 
call attention to the special visions of Moses, his gifts, his ability to trans- 
fer the power of divination to others, and class them among magnetic 
occurrences ; we may omit the different kinds of sacrifices, the consecra- 
tion and blessing with water, oil and blood, and laying on of hands, etc., 
as well as the stringent prohibitions against taking any part in sorcery, 
false divination, conjuring and inquiring of the dead. 

Among a few instances, resembling magnetism, we mention particu- 
larly the rod with which Moses performed his wonders before Pharaoh, 
and the stretching out of his hands by which he divided the waters of the 



38 THE MAGIC OP THE ISBAELITES. 

sea (Exodus xiv. 16) : " But lift thou up thy rod and stretch out thy hand 
over the sea, and divide it ; and as Moses stretched out his hand over the 
sea, the waters were divided. And when the Egyptians pursued them, 
Moses stretched forth his hand over the sea, and the sea returned to his 
strength when the morning appeared ; and the Egyptians fled against it, 
and the Lord overthrew the Egyptians in the midst of the sea, so there 
remained not so much as one of them." The stretching out of the hand 
of Moses and the wonders he performed with his rod are of great signifi- 
cance. With his rod he smote the rock in Rephidim, and the water 
gushed forth to quench the thirst of the murmuring people (Exodus xvii. 
5) : "And the Lord said unto Moses, go on before the people, and take 
with thee of the elders of Israel ; and thy rod, wherewith thou smotest 
the river take in thy hand and go ; and thou shalt smite the rock, and 
there shall water come out of it, that the people may drink." And when 
Amalek came and fought against Israel, Moses said unto Joshua (Exodus 
xvii. 9-1 1 ) : " Choose us out men, and go out, fight with Amalek ; to-mor- 
row I will stand on the top of the hill with the rod of God in my hand. 
And it came to pass, when Moses held up his hand, that Israel prevailed ; 
and when he let down his hand, Amalek prevailed." 

The gift of prophecy seems also to have been given to the pious elders 
of Israel through their intercourse with Moses, for it is written (Numbers 
xi. 23-29) : " And the Lord said unto Moses, Is the Lord's hand waxed 
short ? thou shalt see now whether my word shall come to pass unto thee 
or not. And Moses went out and told the people the words of the Lord, 
and gathered together the seventy men of the elders of the people, and 
set them around about the tabernacle. And the Lord came down in a 
cloud, and spake unto him and took of the spirit that was upon him, ar.d 
gave it unto the seventy elders : and it came to pass, that, when the spirit 
rested upon them, they prophesied, and did not cease. But there re- 
mained two of the men in the camp, the name of the one was Eldad, and 
the name of the other Medad : and the spirit rested upon them : and they 
were of them that were written, but went not out into the tabernacle : 
and they prophesied in the camp. And Joshua the son of Nun, the serv- 
ant of Moses, one of his young men, answered and said, My lord Moses, 
forbid them. And Moses said unto him, Enviest thou for my sake ? 
would God that all the Lord's people were prophets, and that the Lord 
would put his spirit upon them ! 

The various conditions of clairvoyance are clearly described by Moses. 
Miriam and Aaron spoke against Moses because of the Ethiopian whom he 
had married, and they said (Numbers xii. 2-8) : " Hath the Lord indeed 
spoken only by Moses ? Hath he not also spoken by us ? And the 
Lord heard it. And the Lord came down in a pillar of the cloud and 
called Aaron and Miriam : and they both came forth. And he said, Hear 
now my words : If there be a prophet among you, I the Lord will make 
myself known unto him in a vision and will speak unto him in a dream. 
My servant Moses is not so, who is faithful in all my house. With him 
will I speak mouth to mouth, even apparently and not in dark speeches, and 
the similitude of the Lord shall he behold." And so it was also among the 
Israelites and other nations, and is now in our magnetic appearances and 
revelations by visions, and especially in dreams and dark words and figures, 



THE MAGIC OF THE ISRAELITES. 



which is frequently the case in the lower condition of somnolency ; but in 
the highest grades of clairvoyance, when the mind is pure as in the case 
of Moses, it is to behold in the true form. 

The personal conversations of God with Moses, and his power of be- 
holding the Almighty in his true similitude are figurative expressions, and 
must not be taken in a literal sense. For the Lord speaks through reve- 
lation and by means of the light, and not by word of mouth, neither can 
God be seen by mortal eyes, for He says in another place, " No man can 
behold me and live." This language is the expression or impression of 
the divine word, and a light from the very purest source ; it is the spirit- 
ual gift and revelation of the Deity to man, which must be taken accord- 
ing to the various grades of intelligence of beings, as in nature, accord- 
ing to the kind of light produced by different actions, whether the 
effect be produced upon near or distant, thick or thin, hard or soft 
objects, etc. 

This language was understood by prophets and consecrated men in all 
ages, and these could not communicate the light they had received in any 
other language than those which were spoken in their day, although, that 
which came over them was much more simple, comprehensive and spirit- 
ual than any spoken communication could have been. The language of 
God is the influence of a higher light through which the spirit which he 
pervades becomes electrified. God acts as a centrum only on the centrum 
of things, that is, on the inner or spiritual, and the outward manifesta- 
tions follow ex post. It is not less significant that the bite of the fiery 
serpents was healed by gazing upon the brazen serpent. " And the soul 
of the people was much discouraged because of the way, and spake 
against God and against Moses. And the Lord sent fiery serpents among 
the people, and they bit the people ; and much people of Israel died. 
Therefore the people came to Moses and said, We have sinned, for we 
have spoken against the Lord and against thee : pray unto the Lord that 
he take away the serpents from us. And Moses prayed for the people. 
And the Lord said unto Moses, make thee a fiery serpent and set it upon 
a pole ; and it shall come to pass that every one that is bitten, when he 
looketh upon it, shall live." (Numbers xxi. 4-9.) 

The visions and prophecies of Balaam, son of Beor, to whom Balak 
sent Messengers, that he might curse Israel, are also of a remarkable 
character. (Numbers xxii. 23, 24) : " If Balak would give me his house 
full of silver and gold, I cannot go beyond the word of the Lord, my 
God, to do less or more." So spake Balaam to Balak, who tried to bribe 
him to do evil. 

In Numbers xxiv. 4, 15, 16, 17, 19, we have an account of the visions of 
the heathen seer, in which was announced the advent of Christ : " And 
the spirit of the Lord came upon him and he took up his parable and 
said : And the man whose eyes are open hath said : He hath said, which 
heard the words of God, and knew the knowledge of the Most High, 
which saw the visions of the Almighty, falling into a trance, but having 
his eyes open, I shall see him, but not now ; I shall behold him, but not 
nigh ; there shall come a Star out of Jacob and a Sceptre shall rise out of 
Israel. Out of Jacob shall come he that shall have dominion." The 
history of Balaam proves that the power to perform wonders was not pos- 



40 THE MAGIC OF THE ISEAELITES. 

— — — — ^« 

sessed by holy seers alone. Balak, king of the Moabites, being afraid of 
the Israelites, desired to form a league with the Midianites. But since 
neither the Moabites nor the Midianites felt like engaging in hostilities 
with the Israelites, they resorted to magic, and since they had no 
magician among themselves, they sent for Balaam, who was celebrated 
for his powers of charming and divining. The messengers came to 
Balaam with costly presents in their hands (for he took money for his serv- 
ices as soothsayer), and demanded that he should curse this strange 
people. Balaam invited them to tarry over night ; in the morning he 
arose and made known to the messengers that God neither permitted him 
to curse the Israelites, nor allowed him to accompany them to their coun- 
try, for " that people was favored of God." Balak thinking he had not 
offered enough, sent more costly presents by the hands of his nobles, in 
order to induce Balaam to visit him and curse Israel. Balaam, a mixture 
of faith and fickleness, of truth and avarice, of true prophecy and magic, 
said to the servants of Balak : - If Balak would give me his house full of 
silver and gold, I cannot go beyond the word of the Lord my God, t« do 
less or more." And yet, after he had spoken with the Lord during the 
night, he arose in the morning, saddled his ass, and prepared to go with 
the Moabite princes, and afterward told the enemies of Israel how they 
could lead them into idolatry. 

Here follows the history of Balaam's perfect somnambulism. Being a 
visionary, he was divided within himself, because he tried to serve God 
and Mammon. His conscience upbraided him. " And God's anger was 
kindled against him because he went : and the angel of the Lord stood in 
his way for an adversary against him." Now he changed his inward per- 
ception from the angel and transferred it to the ass, which now also be- 
held the angel standing in the way, and therefore began a rational con- 
versation with its rider. The ass, with characteristic obduracy, preferred 
the fields to the uneven paths in the vineyards, and when force was em- 
ployed to turn her in the way, she thrust herself against the wall, and 
crushed Balaam's foot against the wall, for which he smote her with his 
staff; and since there was no path to turn aside either to the right or to 
the left, the ass fell down under Balaam, and he smote her again. Finally 
the ass spoke to Balaam and pointed out to him his unreasonable conduct, 
and when he came unto himself he again saw the angel instead of the ass ; 
but his conscience smote him ; he confessed his sin and promised to go 
back again. But the angel permitted him to proceed upon condition that 
he should speak only what the Lord had commanded him to say, which 
condition he fulfilled in spite of every temptation that Balak could offer ; 
and he went not at other times to seek for enchantments, but he set his 
face toward the wilderness." Instead of cursing the Israelites he blessed 
them, and afterward actually prophesied concerning the Star of Jacob. 
(Numbers xxiv.) 

This spurious prophet had no truly divine inspirations, but he prophesied 
in the same manner as do our mesmeric clairvoyants. For, first, he 
always went into retirement, when he was about to prophesy, to avoid 
outward disturbance, which no true prophet ever did. Second, His in- 
ward perceptions were opened by closing his outward senses. " So sayeth 
the hearer of the word, whose eyes will be opened when he bows down." 



THE MAGIC OF THE ISRAELITES. 41 

It is evident that the angel with the drawn sword was a vision, and the 
fact that the ass speaking did not appear strange to him, proves clearly 
that he could not have been awake. According to the Arabic, Balaam 
was called " the man with the closed eye," and this induces Tholuck to 
compare his condition to a state of magnetic ecstasy. Third, Balaam 
was so incapable of distinguishing between the real object and the ap- 
parent subject, that the ass, gifted with speech, made no impression upon 
him, so that, after he had regained his senses, he saw the angel standing 
before him and bowed himself before him. Fourth, Balaam made use of 
certain external means to throw himself into an ecstatic state, which true 
prophets never did. He was led from place to place in order to obtain 
visions, differing in their nature, so as to make them conform with the 
pleasure of Balak. He even employed magic, for it is written : " And 
when Balaam saw that it pleased the Lord to bless Israel, he went not, as 
at other times, to seek for enchantments, but he set his face toward the 
wilderness." Fifth, finally, Balaam's ecstasies were unstable and uncer- 
tain, and his figures and expressions were symbolical, for we read, for ex- 
ample : " He couched, he lay down as a lion, and as a great lion." This 
false prophet then returned to his dwelling, but appears again later in the 
camp of the Midianites, where he finally perished by the sword at the 
hands of those whom Moses sent out to fight. 

In the days of the judges and kings, dreams and prophetic visions 
signified the same thing. In I Samuel xxviii. 6, we read : " In olden 
times in Israel, when men inquired of the Lord, they said : Come let us 
go to the seer, for they were called seers who are now called prophets." 

In Numbers xxvii. 18-21, when Moses asked the Lord to give him a 
worthy follower, it is written : " And the Lord said unto Moses, Take 
Joshua, a man in whom is the spirit, and lay thine hand upon him, etc., 
and thou shalt put some of thine honor upon him, etc. And he shall 
stand before Eleazar the priest, who shall ask counsel for him after the 
judgment of Urim before the Lord," etc. I have already quoted pas- 
sages from the Bible to show that dreams and prophetic visions were re- 
garded as the same thing ; and indeed, so important were dreams, that a 
dreamer was placed in the same category with a prophet. " And when 
Saul saw the host of the Philistines, he was afraid, and his heart greatly 
trembled. And when Saul inquired of the Lord, the Lord answered him 
not, neither by dreams, nor by Urim, nor by prophets." (X Samuel xxviii. 
6.) We read in Deuteronomy xiii. 1-4: " If there arise among you a 
prophet, or a dreamer of dreams, and giveth thee a sign or wonder, and 
the sign or wonder come to pass, whereof he spake unto thee, saying Let 
us go, after other gods, which thou hast not known, and let us serve them : 
Thou shalt not hearken unto the words of that prophet, or that dreamer 
of dreams : for the Lord your God proveth you, to know whether ye love 
the Lord your God with all your heart and with all your soul." From 
this we learn that persons who were not prophets, and who were not of a 
pure heart, also had prophetic visions. 

It would be tedious as well as superfluous to recite all the visions of the 
prophets. In the meantime we will not pass over the most remarkable in 
silence. In 1 Samuel xvi., we find the history of Saul, who, after the 
spirit of God had departed from him, became gloomy and ill, and whose 



42 THE MAGIC OF THE ISRAELITES. 

condition could only be ameliorated by the sweet sounds of music. " But 
the spirit of the Lord departed from Saul, and an evil spirit from the Lord 
troubled him. And Saul's servants said unto him, Behold now, an evil 
spirit from God troubleth thee. Let our lord now command thy servants, 
which are before thee, to seek out a man, who is a cunning player on the 
harp : and it shall come to pass when the evil spirit of God is upon thee, that 
he shall play with his hand, and thou shalt be well : and Saul sent to 
Jesse, saying, Let David, I pray thee, stand before me, etc. And it came 
to pass, when the evil spirit from God was upon Saul, that David took a 
harp, and played with his hand : so Saul was refreshed, and was well, and 
the evil spirit departed from him." When Saul saw the Philistine host 
his heart failed him, and he inquired of the Lord, but the Lord answered 
him not, " neither by dreams, nor by Urim nor by prophets. If there 
arise among you prophets, or a dreamer of dreams, and giveth a sign, etc. 
Saul was a seeker after signs and wonders, for he at one time inquired of 
Samuel about his missing asses ; at another time he inquired of the witch 
of Endor, and at another time he depended upon deceptive dreams. 
The witch said to Saul: « Wherefore dost thou ask of me, seeing that fhe 
Lord is departed from thee, and thy kingdom is gone out of thy hand." 

In the books of Samuel, who was a,clairvoyant in his youth, we find 
many prophetic visions recorded. The most remarkable of these visions 
were those of Samuel and David. Even Saul attempted to prophesy un- 
til the spirit of the Lord departed from liim. The history of the aged 
king David, who could no more obtain warmth of body, even though he 
was covered with clothing, we have already related. A young virgin was 
procured, who slept in the king's arms and cherished him, and so he ob- 
tained heat. (I Kings i. I.) 

Among all the prophets of the old dispensation there was none more 
exalted than Elias, whose very name was a synonyme for a higher grade 
of being. We find in him an example of great significance in magnetic 
transactions. He imparted the most important doctrines of life, and he 
gave life to such as had apparently died, a history of which is here in- 
serted verbatim : " And it came to pass after these things, that the son of 
the woman, the mistress of the house, fell sick, and his sickness was so 
sore, that there was no breath left in him. And she said unto Elias, 
What have I to do with thee, O thou man of God ? art thou come unto 
me to call my sin to remembrance, and to slay my son ? And he said 
unto her, Give me thy son. And he took him out of her bosom, and car- 
ried him up into a loft, where he abode, and laid him upon his own bed. 
And he cried unto the Lord, and said, O Lord, my God, hast thou also 
brought evil upon the widow with whom I sojourn, by slaying her son ? 
And he stretched himself upon the child three times, and cried unto the 
Lord, and said, O Lord my God, I pray thee, let this child's soul come 
into him again. And the Lord heard the voice of Elias ; and the soul of 
the child came into him again, and he revived. And Elias took the child, 
and brought him down out of the chamber into the house, and delivered 
him to his mother." (I Kings xvii. 17-24.) 

Of a similar kind a still more remarkable instance of the striking and 
powerful magnetic influence is given in the history of the Shunammite's 
son who was restored to life by the prophet Elisha. (2 Kings iv. 18-37.) 



THE MAGIC OF THE ISBAELITES. 43 

«— — 

" And when the child was grown, it fell on a day, that he went out to his 
father, to the reapers. And he said unto his father, My head, my head ! 
And he said to a lad, Carry him to his mother. And when he had taken 
him, and brought him to his mother, he sat on her knees till noon, and 
then died. And she went up, and laid him on the bed of the man of 
God, and shut the door and went out. And she called unto her husband 
and said, Send me, I pray thee, one of the young men, and one of the 
asses, that I may run to the man of God, and come again. And he said, 
Wherefore wilt thou go to him to-day ? it is neither new moon, nor Sab- 
bath. And she said It shall be well. Then she saddled an ass, and said 
to her servant, Drive, and go forward ; slack not thy riding for me, ex- 
cept I bid thee. So she went, and came unto the man of God to mount 
Carmel. And it came to pass, when the man of God saw her afar off, 
that he said to Gehazi his servant, Behold, yonder that Shunammite : Run 
now, I pray thee, to meet her, and say unto her, Is it well with thee ? is 
it well with thy husband ? is it well with the child ? And she answered, 
It is well. And when she came to the man of God to the hill, she 
caught him by the feet : but Gehazi came near to thrust her away. And 
the man of God said, Let her alone ; for her soul is vexed within her : 
and the Lord hath hid it from me, and hath not told me. Then she said, 
Did I desire a son of my lord ? did I not say, Do not deceive me ? Then 
he said to Gehazi, Gird up thy. loins, and take thy staff in thy hand, and 
go thy way : if thou meet any man, salute him not ; and if any salute 
thee, answer him not again : and lay my staff upon the face of the child. 
And the mother of the child said. As the Lord liveth, I will not leave 
thee. And he arose, and followed her. And Gehazi passed on before 
them, and laid the staff upon the face of the child ; but there was neither 
voice nor hearing. Wherefore, he went again to meet him, and told him, 
saying, The child is not awaked. And when Elisha had come into the 
house,* behold the child was dead, and laid upon his bed. He went in 
therefore, and shut the door upon them twain, and prayed unto the Lord. 
And he went up, and lay upon the child, and put his mouth upon his 
mouth, and his eyes upon his eyes, and his hands upon his hands : and he 
stretched himself upon the child, and the flesh of the child waxed warm. 
Then he returned, and walked in the house to and fro ; and went up, and 
stretched himself upon him : and the child sneezed seven times, and the 
child opened his eyes. And he called Gehazi, and said, Call this Shu- 
nammite. So he called her. And when she was come in unto him, he 
said, take up thy son." 

What may we learn from this ? First, that one must be a man of God 
as Elisha was. Second, Elisha must have been well acquainted with the 
transferring of this power by means of a conductor, or he would not have 
sent his servant before him with the staff, by simply laying the same upon 
the face of the dead child, and thereby restore him to life. Third, the 
command that he gave unto his servant, to salute no one by the way, has 
a deep significance. He was to give his undivided attention to the busi- 
ness of raising the dead unto life, and not to be led away by any other 
consideration or occasion whatever. A proof that is highly necessary and 
important that a magnetic physician should be free from all diversions in 
order to concentrate all his energies upon the one object, — the patient. 



44 THE MAGIC OP THE ISEAELITES. 

Fourth, the very management in this case, is incomparable. Fifth, it is a 
proof that perseverance and continuance is a chief requisite in a mag- 
netic operation : you cannot fell a tree with one stroke, so Elisha, after 
the first effort, arose and walked to and fro in the house, and only upon 
the second effort did the dead lad begin to breathe. By the conduct of 
Elisha (and Saul), we may learn, that the inner sense may also be de 
veloped by music, as for instance, when Elisha was called upon to proph- 
esy to the kings of Israel and Judah, against the Moabites, he said : " But 
now, bring me a minstrel." And as the minstrel played the hand of the 
Lord came upon him, and he prophesied. (2 Kings iii. 15.) That they 
knew the method of healing by laying on of hands, and that they prac- 
ticed it, is proven in the passage (2 Kings v. 11.) Naaman, the Syrian 
captain, expected Elisha to move his hand over the leprous part, and thus 
put away his leprosy. 

We often read that the remains of saints worked marvelous wonders 
and healed the sick long after their decease. This was the case with 
Elisha, for we read (2 Kings xiii. 20) : "And Elisha died, and they 
buried him. And the bands of the Moabites invaded the land at the 
coming in of the year. And it came to pass as they were burying a man, 
that behold they spied a band of men ; and they cast the man into the 
sepulchre of Elisha : and when the man was let down, and touched the 
bones of Elisha, he revived and stood upon his feet." If it might prob- 
ably appear, that in the earliest ages men were chiefly given to prophecy 
and inner perceptions, in our day and among us the female more fre- 
quently possesses these gifts: still, there are numerous instances of 
prophetic women recorded in the Bible also, as, for example, the woman 
of Endor, who possessed the spirit of divination and to whom Saul went 
to inquire of. Huldah, the Prophetess, (2 Kings xxii. 14), and Deborah, 
the wife of Lapidoth, etc. 

Let us once more take a retrospective glance upon the people of Israel, 
according to the history of the Old Testament, and upon the ancient days 
of the Orientals, and compare the magic among them to that of later 
years and we shall find many and essential differences. In the first 
place, I have remarked before, how that the people of Israel stood single 
and alone before all the heathen nations, and how the magic among them 
assumed an essential and diversified form. For although the Jews re- 
mained so long in Egypt, they brought very little Egyptian magic witk 
*hem on their return ; that is, of the genuine theurgical magic art, which 
is the result of natural powers and of human inventions. These magi- 
cal ecstasies and wonder workings were more of the nature of divine in- 
spiration, while the black art, practiced by natural means, which was to 
produce supernatural effects, was met with severe punishment as an un- 
holy work of sorcery and witchcraft. We find quite the contrary in 
heathendom, since here the true knowledge of the divine was either lack- 
ing altogether, or it was adulterated by traditions and darkened by mys- 
teries. As for instance, in Egypt Athor, according to the Theogony of 
Hesiod, the darkness of night was worshipped as the great unknown, 
through profound silence ; but to the Israelites the light appeared in the 
unity of God, whom they worshipped with loud hymns. In the entire 
old world of Heathendom the power of the principle of nature governed, 



THE MAGIC OP TME ISRAELITES. 43 

and brought down the spiritual vibration to the level of the terrestrial or 
earthly. The true magic of the divine was hid from that erring people, 
being covered with a veil through which but few glimpses of light pene- 
trated. The light shown in the darkness, but the darkness comprehended 
it not Hamberger says : " Heathendom was capable only to take up 
single rays, as it were, in an oblique direction, but the elect of God, as 
the posterity of Shem, in whom mankind was to be exhibited as such, and 
to whom all the rest of mankind, as the mere common people (Gojim) 
were setained, they could rejoice not only in a circuitous, but in a central 
influence on the part of the Lord. " Thou art a holy people unto the 
Lord, says God. (Deut. vii. 6.) The Lord thy God hath chosen thee 
to be a special people to Himself, above all people that are upon the face 
of the earth." 

Israel was appointed thereto, not so much to conceive and grasp the 
outward glory of God, the ideal world, but much more His inner being, 
to be led deeper and deeper into the sanctuary of divine personality. 
This, however, cannot be dene at once; and if Israel is not the only par- 
doned and favored, but if through him all the nations of the earth shall 
be blessed, this could only be accomplished gradually, and by degrees. 
Madam Schlegel says : " A longing or love is the root and beginning of 
every higher and divine knowledge. Perseverance in searching, in faith, 
and in the contest of life, only prefigure the middle of the way; the ter- 
mination must always remain something that is hoped for. The necessary 
epoch for preparation to this gradual process may not be overturned nor 
set aside by the noblest strivings of man. The character and the history 
itself of the Hebrew nations are greatly misunderstood, for the very rea- 
son, that these things are not duly observed. The whole existence of this 
people was built only upon hope, and the highest centre of their inner 
life was placed at a great distance in the future. Upon this also rests the 
chief difference in the method of the holy deliverance of the Hebrews, 
as is exhibited by other old Asiatic nations. In the old records of these 
nations their glance in the proper historic parts is directed more toward 
the glorious past, with a regretful feeling in consequence of that which 
man has since lost Out of all the fulness of these touching, holy re- 
membrances, and out of the oldest joint proverbs, Moses, in his most direct 
and fixed revelations for the Hebrew children according to the wisest law 
of economy, brought out but very little, and only what seemed the most 
indispensable and necessary for his people and the object of God with the 
same. And as all the writings of the first lawgiver, who for this sole ob- 
ject led and brought out his favorite people from Egyptian servitude in a 
spiritual sense and according to the whole mode of thought, until up to 
the time of the prophet king and singer of psalms to the last voice of 
warning and promise that died away in the wilderness — the outward con- 
tents and the inward understanding are, according to prophetic writings : 
so may the people themselves be called a prophetic people in the highest 
sense of the word, and is such really, taken historically, in the whole 
course of the world and in their wonderful destinies they were and are 
such. 

Molitor says further : — « The leading of the Israelites furnishes the 
most apparent proof of the divine nature of religion. Among all nations 



46 THE MAGIC OF THE ISRAELITES. 

— — m 

there are oracles, and in all important affairs and transactions inquiry is 
made of them, and nothing is undertaken in life unless the favorable judg- 
ment of the gods is first obtained. Meantime these oracles do not appear 
to be positive leaders of the people. They simply reply to inquiries 
made. Not in a single heathen religion, therefore, do we observe a really 
positive, sensitive and divine guidance. But man stands here, solely in 
his own power. The case is entirely different with the people of Israel, 
who are nothing, and have nothing of themselves, but whose whole ex- 
istence and guidance is singly the work of Divinity. Where is there a 
nation to be found that had such an ethical guidance ? Where do you 
find a people who have made humility and obedience and a childlike sur- 
render to God, their first and chief duty, and accepted chastisement as a 
token of love, and were brought to their destination through adversity 
and humiliation ? True, there are guidances and trials also in Heathen- 
dom, but they are trials only in the vigorous subduing of evil, and the 
courageous bearing of great burdens. Nowhere, therefore, do we find 
merit or praise for baseness or lowness. When, for instance, it was said 
of Moses : " He was an humble man," it was a compliment which was 
never bestowed upon a heathen hero." (Kabbalah, Part III., page 
116.) 

The Hebrew prophets and the heathen seers present an essential differ- 
ence. Even if the ground-work of natural magical visions appear here 
as elsewhere ; if imagination and sympathy — if the outer influences of na- 
ture often produced like affects, and if the Israelites had learned and 
brought with them many and various Egyptian secrets, as for instance, 
Samuel's School of Prophets in the Old Testament gives ample proof, as 
also the holy inspired dance, the prophetic signing, etc., has in it some- 
thing contagious, insomuch that prophetic students were seized and over- 
come, as was also Saul, who fell in with them and prophesied, so that 
the proverb, " How came Saul among the Prophets ? " still shows some- 
thing very curious and surprising ; yet, in view of the motive and effect, 
great differences are found, so that they well deserve to be held to view 
in this place. They are as follows : 

1. The Magician, the Indian Brahmin, the mystical Priest, etc., brings 
himself into an ecstatic condition, and into supposed union with God, by 
self-elected methods ; Moses and the true prophets of Israel receive an 
unexpected call to serve Him. 

2. The Magician elevates himself by his own innate strength to a 
higher state and condition than the world by whom he is surrounded ; he 
isolates himself intentionally and his isolation becomes imperative, and 
through it follow the various castes and grades in life, as, for example, 
the Indian and Egyptian castes, which produces a special influence upon 
the diversified conditions of earthly life and intellect ; Moses and the 
prophets are more casual, and in the passive dread of deep solitude, they 
suddenly hear the call and follow in humility, with veiled countenances. 
The liberation of his people is not effected by a strong will, and he claims 
no preference ; he does not separate the different castes, but he separates 
the organic unity of the people from heathen blindness, which he dedi- 
cates to God ; he is himself the expounder of the faith of God's overruling 



THE MAGIC OP THE ISRAELITES. 47; 

providence ; of the hope in future punishment j of the love of God, and 
«f order and justice among men. 

3. Contempt of the world and pride in his own worthiness and knowl- 
edge characterize the magical seer. A wise use of life, obedience in serv- 
ing God and a constant recollection of his sinful weakness, incites the 
prophet to implore divine help, to pray for a knowledge of the truth, to 
fulfil not his own, but a higher will. To the Brahmin, for example, the 
earth is a hell, a place of torment ; to the prophet it is a school, through 
which, in the performance of duty, the peace of true happiness may be 
found. 

4. The magician is a lawgiver, the prophets are obedient disciples, 
who preach and explain the revelations of God. 

5. There we have the means of falling into a state of ecstasy, self- 
denial and unnatural mortification of the body. Here the world is 
adapted to the most judicious enjoyment of life. The prophet does not 
require extraordinary means to fall into a state of ecstasy ; he utters the 
immediate word of God without preparation and without mortifying the 
body, presents it, and lives among his kind. 

6. The index of prophecy itself, in the highest ecstasies of the magi- 
cians, is a kind of light lustre ; when they are steeped therein, the world 
with its signatures, and perhaps too, the inner condition of the spirit may 
become plainly visible, like unto the clairvoyants of our day ; but their 
lips are sealed in this ecstatic state of happiness and in the dazzling lustre 
of a pathological self-illumination. Therefore, the numerous antagonistic 
figures of truth and deception, of sensational emotions and phantasmagoria 
in broken and jarring forms, of convulsions and contortions of the body 
and the soul, which we find among our mesmeric subjects. Their vi- 
sions are, like those of certain somnambulists, not reliable, and cannot, in 
their proper surroundings, be understood without a previous explanation. 
With the prophets, the visions according to form, are the illumination of 
a mildly divine light, reflected from the mirror of a pure mind, which re- 
tains a perfect personality, and causes a feeling of dependence on God 
and the outer world. The index of their visions relates to the general 
concerns of life in respect to religion and citizenship ; the prophet speaks 
and his words are true doctrines, uttered clearly for the benefit of all men 
and ages, and comprehended by all. He seeks happiness yet finds it not 
in penance, but in his calling, in spreading abroad the word of God, not 
in secret contemplations, but by imparting it to his fellow-beings through 
active cooperation. The true prophet, therefore, is not lost in inward 
contemplations, neither does he forget himself in the world, but he con- 
tinues in living relation with God and his neighbor, in word and in deed, 
finally, 

7. Since the motives and proceedings differ essentially among inspired 
races, so their aims and results also differ. The Indian magician mourns 
on account of the gradual lowering of the spiritual from its original lustre, 
following the rapidly succeeding eras of the world into perishing nature 
and into the kingdom of death, and deprecates the misery connected 
therewith, namely, discontent, the confusion and laceration of the spirit, 
all of which we may find among the different heathen nations. On the 
other hand, how greatly has universal brotherhood and companionship 



48 THE MAGIC OF THE ISRAELITES. 

increased, step by step, through the agency of the true prophet, and how 
has the spiritual been glorified ! The spirit that waved over the Jewish 
religion in the west spread its peaceful influences farther and wider, and 
while in the former instance everything is lost in weakness and darkness, 
in the latter mountains are removed by active faith, and trees are planted 
by mutual help and counsel, whose fruit will only ripen for enjoyment io 
another world, toward which we should turn our faces and our exertions. 

The aim of the magician's life is to secure a pleasurable inward con- 
templation ; the true prophet lives by faith and not by sight 

Historians and philosophers of modern times have declared that the 
ecstatic visions of the prophets of Israel and those of the apostles were 
identical with magnetic appearances. In order to form a clearer judg- 
ment of the circumstances given above, we will add the following : 

True prophets receive an extraordinary call from God, and are urged 
by the Holy Spirit to proclaim the will and counsel of God. They are 
called seers, men of God, servants and messengers of the Lord, angels 
and watchmen. The marks of the true prophets of the Old Testament 
were : 1st. That their prophecies agreed with the doctrines of Moses and 
the patriarchs (Deuteronomy xiii. I). 2d. Their prophecies were ful- 
filled (Deuteronomy xviii. 21 ; Jeremiah xxviii. 9). 3d. That they per- 
formed miracles, but only when a special covenant was made, or when a 
special reformation was to be undertaken. 4th. That they agreed with 
other prophets (Isaiah viii. 2; Jeremiah xxvi. 18). 5th. That they led 
a blameless life (Jeremiah xxvii. 4; Micah ii. 11). That they exhibited 
a holy zeal in the work of God (Jeremiah xxvi. 13) ; and 6th, That they 
possessed great elocutionary powers (Jeremiah xxiii. 28, 29). Their office 
consisted in this, 1st, That they instructed the people, when the priests, 
whose duty it was, became indifferent. 2d. That they restored the slack 
and decayed worship of God (2 Kings xvii. 18 ; Ezekiel iii. 17). 3d. 
That they foretold future events, and to this end asked counsel of God ( I 
Kings xiv. 2, 3; Ezekiel xxii. 5-8). 4th. That they prayed for the peo- 
ple and in this manner averted impending judgments (Genesis xx. 7 ; 2 
Kings xix. 2); and 5th, That they composed the will of God (1 Chron- 
icles xxix. 9). 

The same may be said of the apostles and the preachers of the living 
word. They were called ministers because Christ had himself chosen 
them and sent them to the ends of the earth to proclaim the atonement 
and gather His elect. They did not force themselves in to his service, 
but Christ called them in a direct manner, and taught them personally to 
proclaim the advent of the Messiah, and with these credentials, to perform 
wonders through the divine word. This new doctrine originated ex- 
pressly from the prophets of the old covenant : repent and believe in the 
gospel of the atonement, and prove thereby that ye love God above all 
things and your neighbor as yourselves. Their lives proved that they 
were true followers in the footsteps of their Lord and Master, in word 
and deed, in works and in suffering. 

If we select these characters by which to form our judgment, it will not 
be difficult to distinguish between magnetic sight and prophetic inspira- 
tion, not to regard the former too highly, and not to underrate the latter 
For if their superficial appearance at first sight seems the same, theii dit 



THE MAGIC OF THE ISRAELITES. 49 

ference will soon become apparent when we examine them in a threefold 
point of view, namely, of cause, content or form and intention. 

According to the cause, the palpable difference consists in this, that mag- 
ical and magnetic second-sight is mainly the work of man,which grows out 
of a diseased physical soil, no matter whether it is developed by the arts of 
the physician or whether it is unfolded by chance. An abnormal condition 
of health always precedes it, and the somnolent state of the outward 
senses is the first condition of it. If in one person this mesmeric disposi- 
tion is greater than in another, then the physiological foundation is in his 
own body, and if occasional circumstances promote second-sight in others, 
then such causes belong to the kingdom of nature, which binds the clair- 
voyant in strong bonds and which remains his determinate state even 
should he reach the highest degree. 

Prophetic inspiration is not a procreation of nature or of man but it is 
an emanation of the Holy Spirit and a divine decree. The divine call 
comes unexpectedly, and the physical condition has no connection with it 
whatever. The physical powers can never become the determinate 
powers, but they remain dependent upon the spirit, which makes it a 
means to spiritual aims. A mesmeric life with changed functions of the 
senses and a physical crisis does not take place here. 

Secondly, according to form, magnetic second sight depends directly 
upon the health and on the life of the seer, or rather, it predominates in 
the relative modes of earthly life. The clairvoyant directs his attention 
at will to self-selected objects, at least in a majority of instances, or he in- 
terprets his own visions, conducts his own affairs or those immediately 
surrounding him, or he suffers himself to be outwardly determined with- 
out active and persistent independence, and without activity for the com- 
mon good. Purely human nature, affectation and inclination are never 
wanting in the magic circle of the seer, and the operation of his will and 
his faith produces no supernatural or permanent effect, either upon him- 
self or upon others. 

The true prophet, according to form, has no diversity of visions, but an 
unchanging index of scriptural work — the annunciation of Him, who is 
the Beginning and the End, and by whom all things were created. A 
prophet is not only a seer, but he is the organ of the divine will. In- 
struction in the true knowledge of God, and spreading abroad his king- 
dom, which is truth and love, is his only and constant occupation, there- 
fore he fights against error and wickedness, in order to overcome the 
world. That which is worldly or changeable — bigotry or sensuality, 
health, riches and honor in the world, and dominion over his fellow-men, 
is not his affair. He does not preach a present, but a future state of hap- 
piness, genuine peace in God, and the hope of eternal life in His pres- 
ence, not from personal impulse or selfishness, or from human considera- 
tions, but as a willing instrument of perpetual enlightenment, inspired by 
God himself — a worthy example in work and walk ; as an obedient serv- 
ant and a mediator between God and man, between time and eternity, 
between heaven and earth. Through prayer, and in word and deed, the 
prophet continues in a living relation with God and his fellow-beings. 

True prophets do not isolate themselves, neither do they sink into the 
absorbing depths of their own visions, feelings and relations. Their 



50 THE MAGIC OF THE ISRAELITES. 

prophecies do not refer to personalities, but to the fate of nations and the 
world, therefore, are they able in their works to exhibit supernatural 
powers, strengthened by the omnipotent power of their faith and will, and 
this power they exercise ever their own bodies as well as over the bodies 
of others and over all nature in its wide and temporal boundaries. The 
sudden conversions and changes of opinion, the instantaneous healing of 
severe and lingering diseases, the warnings against threatening dangers, 
and help for the needy from a distance, giving consolation and strength 
in trouble and suffering, etc., are proofs of their divine powers. 

As we have already stated, the aim of the true prophets was, the rev- 
elation of the divine word to man ; the spread of the kingdom of God on 
earth ; the ennobling and well-being of the human race. Impelled by 
the spirit of God, upon whose assistance they relied, their efforts were di- 
rected to nothing less than to spread the light of truth and to infuse cour- 
age into their fellow-beings, to fight against evil; to awaken mutual 
attention and assistance, and to extend peace and happiness among men. 
Self-aggrandizement and the personal advantage of these organs of the 
Deity were not thought of. The foundation of all their works was faith 
in the power of God, and they fulfilled the whole sum of the command- 
ments through love, the noblest of all virtues, " but the fruit of the spirit 
is love" (Galatians v. 22) ; " And God gives wisdom to them that love 
Him," (Ecclesiasticus i. 10); "And His banner over me was love." 
(Song of Solomon ii. 4.) 

To these obvious variations the children of Israel bear special witness. 
1st. That the causes of inward visions were actually objective, and that 
there is something outside of human intelligence that governs and con- 
trols the world of man, and that too, independently of the inner centrum 
of the mind, while the peripheral sense of day and nature are either in- 
active, or while they are in a very subordinate condition. 2d. That there 
is a still more exalted spiritual region which takes a positive hold upon 
the reason and offers revelations which are not of a natural order, and 
which cannot exist in these lower regions, and which are not merely 
phantasies, illusions or hallucinations of an abnormal condition of the 
brain. "The hand of the Lord was upon them." 3d. The ignoring, or 
rather, the denial of sophistical rationalism, especially by the Israelites, is 
also represented superficially, just as the pantheistical philosophy of na- 
ture is, which distils everything into a common mass, and which repre- 
sents the prophets and the saints only as somnambulistic sects, upon a 
somewhat higher plane than is ascribed to them in the partial Tellurian 
dark ages. 4th. Notwithstanding that this class of visions has an out- 
ward resemblance to the magical and magnetic, as well according to the 
anthropological expression as to the symbolical representations, as we 
have already seen, and it should remind us of magnetic relations. Inas- 
much as prophetic revelation agrees with the purest forms of second- 
sight, and whereas dream-visions and fortune-telling originate from cir- 
cumstances and conditions, so we may find many preparations and ar- 
rangements in the old covenant, the same as we have learned to know 
them among the rest of the magicians of the Orient. We often find 
among the prophets also, that they secluded themselves in solitary places, 
and that they fasted and gave themselves up to quiet contemplations. 



THE MAGIC OF THE ISRAELITES. 61 

They, like the clairvoyants, speak of an inward higher light, of a light 
that enlightens them, and they admit this higher illumination to be the 
spirit of the Eternal, whose hand came upon them and transfigured them, 
and they walked, as the Psalmist says, in the light of His countenance, 
" For in Tky light, we shall see light ; the Lord my God will enlighten 
my darkness. Thou art the living fountain and in thy light we see the 
light." (36, 10, 18, 29.) 

The prophets describe the divine higher light as an instantaneous view, 
presented very frequently in the most familiar symbols, of which the vision 
of Daniel, by the side of the great river Hiddekel, is one of the most re- 
markable, and which will serve as an illustration (Daniel x. 2-21) : "In 
those days I Daniel was mourning three full weeks. I ate no pleasant 
bread, neither came flesh nor wine in my mouth, neither did I anoint my- 
self at all, till three whole weeks were fulfilled. Then I lifted up mine 
eyes, and looked, and behold a certain man clothed in linen, whose loins 
were girded with fine gold of Uphaz : His body also was like the beryl, 
and his face as the appearance of lightning, and his eyes as lamps of fire, 
and his arms and his feet like in color to polished brass, and the voice of 
his words like the voice of a multitude. And I Daniel alone saw the 
vision : for the men that were with me saw not the vision ; but a great 
quaking fell upon them, so that they fled to hide themselves. Therefore 
I was left alone, and saw this great vision, and there remained no 
strength in me : Yet I heard the voice of his words : and when I heard 
the voice of his words, then was I in a deep sleep on my face, and my 
face toward the ground. And behold, a hand touched me, which set me 
upon my knees and upon the palms of my hands. And he said unto me, 
O Daniel, a man greatly beloved, understand the words that I speak unto 
thee, and stand upright : for unto thee am I now sent. And when he 
had spoken this word unto me, I stood trembling. Then said he unto 
me, Fear not, Daniel : for from the first day that thou didst set thine 
heart to understand, and to chasten thyself before thy God, thy words 
were heard, and I am come for thy words. And when he had spoken 
such words unto me, I set my face toward the ground, and I became 
dumb. And behold, one like the similitude of the sons of men touched 
my lips : then I opened my mouth, and spake, and said unto him that 
stood before me, O my lord, by the vision my sorrows are turned upon 
me, and I have retained no strength, for how can the servant of this my 
lord talk with this my lord ? for as for me, straightway there remained 
no strength in me, neither is there breath left in me. Then there came 
again and touched me one like the appearance of a man, and he strength- 
ened me, and said, O man greatly beloved, Fear not ; peace be unto thee, 
be strong, yea, be strong. And when he had spoken unto me, I was 
strengthened, and said, Let my lord speak ; for thou hast strengthened 
me. Then said he, Knowest thou wherefore I came unto thee ? but I 
will show thee that which is noted in the scripture of truth, etc." The 
following passage from Passavant will serve as an illustration of tins 
vision : 

" Such a condition, and so penetrating an illumination of the spirit can 
find its agreement only in the original relation of the creature to the Cre- 
ator. The created spirit does not generally exist for itself, nor by itself, 



52 THE MAGIC OF THE ISRAELITES. 

— m 

but only in reference to absolute being. The more perfect the creature, 
the more inward and free is the communion between the creature and the 
Creator — the more is man a free agent and a co-worker with God. That 
which holds good in human nature and in all spiritual power in percep- 
tion and accomplishment, holds good also especially in the region, in 
which the human spirit, free from earthly nature and of the bonds of 
time and place, is more active. As we have, therefore, assumed, that the 
highest magical operation is, where the human spirit becomes the divine 
organ, so we are justified in assuming, that the highest magical knowl- 
edge must be a divinely illuminated power of second-sight, a spiritual be- 
holding, which is moved and led by the divine spirit. So far now, as 
we must regard the most inward communion of the creature with the 
Creator as the final destiny of created spirits, so may we regard the holy 
power of prophecy as an anticipation of a higher and more perfect condi- 
tion, in which man knows as he is known (I Corinthians xiii. 9), where 
his spiritual freedom shall have attained a knowledge in which he can no 
longer be circumscribed by earthly laws. But since man must elevate 
himself to that which is good as well as receive good, so this law of the 
free and created spirit will repeat itself, because man can raise himself, 
in different degrees to a higher order in this world, and become enlight- 
ened in the same degree. If taken in this connection, the power of the 
divine seer is not to be regarded separately from other spiritual powers 
by which he can overcome anything foreign to his nature, but rather as a 
fixed form, a normal and regenerated soul-power. The spirit of man, the 
image of God, may become the mirror in which the divine type is re- 
flected just in proportion to the purity of this image." (Passavant's Mag- 
netic Life. Second edition, p. 167.) 

Further it will only be necessary to remark, in a general way, that God 
has made use only of the nobleness of the spirit of Israel for the educa- 
tion and redemption of the human family, and that this people, which 
had become attached to heathen idolatry, and were disobedient and re- 
fractory, could only be brought slowly to their true destiny in the severe 
school of adversity and by heavy chastisements. The way from Ur in 
Chaldea to Canaan, which was taken by the patriarch Abraham, how far 
it stretched through its lengths and breadths across to Egypt, and from 
thence through the wilderness to the promised land of which they were 
to take possession ! Yea, the children of Israel were compelled to wan- 
der hither and thither in the wilderness during a period of forty years on 
account of their vacillation between the service of God and heathen idol- 
atry ; were sent in captivity to Babylon ; the holy city had to be de- 
stroyed, and finally, they were compelled to endure the very fulness of 
woe and persecution, and all because of their vacillating between the 
service of the true God and of heathen idolatry. If Israel then is, as it is 
represented, the favored people of God, then it can be nothing less than 
the pearl of perfection, and consequently the mirror of perverseness, 
which always strives after outward forms and ceremonies, and seeks hap- 
piness in nature and the dissipations of the present, a happiness which 
cannot be found on earth. The divine word of revelation alone can dis- 
close the happiness of the peace and blessedness of Paradise, and in order 
to become partakers thereof, the spirit of man must become inured to tw© 



THE MAGIC OF THE ISRAELITES. 53 

great qualifications, namely, natural obedience to the law and a more 
than natural hope of reaching his final destiny beyond the life of earth. 
In order to teach the children of Israel humble obedience to the laws, 
they were exposed to the severest trials and subjected to the meanest 
slavery. 

To this people and to no other, the commandments were communicated 
in thunder tones by divinely appointed leaders, in order that it might 
heed with the inner depths of the mind and not merely superficially with 
the outward senses. Sacrifices and feasts were not to serve as temporal 
occasions of rejoicing, but they were to serve as a typical covering through 
which might be seen the true light of the coming Messiah, as the flower- 
bud turns toward the approaching light of the sun. The Mercy-seat, the 
Cherubim, the Holy of Holies, the Pillar of Fire, and Solomon's Temple, 
are all symbolical manifestations originating in magical visions and point 
to the coming of Christ. That the entire Mosaic regulation was symbol- 
ical and hieroglyphical is admitted by every expert, and the following 
words express this fact clearly : " and look that thou make them after 
their pattern, which was showed thee in the mount." Moses, the man of 
God, therefore, constitutes in the history of the children of Israel the sec- 
ond period of the beginning of religious development. The forms and 
ceremonies of the law were only now strictly enforced in order to impress 
men with the importance of the revealed word. But how long a period 
intervened between the wanderings and sufferings of the Israelites, the 
wonders by which they were surrounded, the death of the firstborn in 
Egypt, the lightnings which flashed from the heights of Mount Sinai, and 
the time of King David, with whom commenced the third period. " He 
was ruddy, and withal of a beautiful countenance, and goodly to look to," 
(I Samuel xvi. 12,) and he, the shepherd of his father's sheep was chosen 
by the Lord to be king over His people. His obedience toward God, 
and his unwavering faith not only caused it to be said of him, " that he 
was a man after God's own heart," but as the root of Judah, born in 
Bethlehem, he also became the type of Christ. He was both king and 
prophet, and had to bear many troubles and trials. As a servant of God 
he sought to lead the children of Israel to God at Jerusalem, the moun- 
tain of peace, where finally, the mild, illuminating light of the divine 
Prince of Peace appeared to the world out of the dark, transitory night, 
on the cross. 

" Now I say, that the heir, as long as he is a child, differeth nothing 
from the servant, though he be Lord of all ; but is under tutors and gov- 
ernors until the time appointed by the father. Even so we, when we 
were children, were in bondage under the elements of the World." 
(Gal. iv. 1-3.) 

"But when the fulness of time was come, God sent forth his Son, 
made of a woman, made under the law, to redeem them that were 
under the law, that we might receive the adoption of sons." (Gala- 
tians iv. 4, 5.) 

The coming of Christ on earth was not an accidental occurrence as 
other natural events were. His coming was a revelation ordained by 
God from the foundation of the world. I have already shown in my 
anthropological views, that Christ, if he actually was the Son of God, 



54 THE MAGIC OF THE ISEAELITES. 



would necessarily have to appear at a fixed time and place, and that his 
appearance would constitute the beginning of the second period of human 
power, and that this event would take place on the western coast of 
Asia. 



THE NEW COVENANT. 

Having brought forward many of the most extraordinary events of the 
pld covenant which have reference to magic and magnetism, it seems 
important in more than one sense, also to speak of the new covenant, in 
order to extract from it that which concerns us so directly, because in the 
new covenant the magical healing of diseases was effected in so many 
instances without visible means, as well by Christ himself as by the 
apostles, from which it would appear that all these miracles and healings 
were the result of nothing else than magic or magnetism. There are a 
few extremes here which have been maintained by both the advocates 
and opponents of these miracles, which we will notice more particularly 
in this place. In concluding this section we will glance at the existence 
and signification of Christianity in a general sense, as well as the relation 
which it bears to magic. 

The men of God under the old covenant, who performed such great 
wonders, and accomplished such wonderful works, were always rather 
more on the side of humanity than that of the divine, that is, they always 
evinced only single powers and perfections. The universal expression of 
full perfection became an absolute reality only through Christ. He it 
was who first unbarred the new door — severed the chains of slavery, and 
pointed out the true image of perfection and wisdom in all their fulness 
to man. Christ again restored to humanity the assurance of immortality. 
He elevated the spiritual being to a temple of holy fire, and made it a 
living altar and incense to an eternal peace. 

" Since the first man Adam " we read in the Magikon, " is the first 
fountain of evil, so none of his posterity could be the Saviour, because 
weakness could not rule over strength ; to be a Saviour it required a being 
that was more than man. Since God alone is superior to man, this agent, 
or Saviour, could be nothing less than the essential idea of divine powers. 
In order to awaken a consciousness in the soul of man of what God really 
was, he had to bear the Divine character in himself. Even the various 
judgments of men regarding Christ, show conclusively that all power, all 
gifts and perfections were united in him." 

There are beings for whom the Redeemer has already come, others for 
whom he comes now, and still others for whom he is yet to come. Since 
his advent all things have become simplified, and he will simplify him- 
self more and more until everything earthly will vanish. A great sab- 
bath of universal love and peace, as it was in the creation, will signalize 
the end. He entered the Holy of Holies as the true High Priest, and 
restored to the elect, through his spirit, not only the lost words of the old 
book, but gave them a new one, richer in content for the healing of all 
evil, and for making them invulnerable. In addition he gave to them 



THE MAGIC OF THE ISRAELITES. 55 



the holy incense of prayer, and showed them, that without it they would 
be unable, except through Him alone, to obtain every principle of life. 
He performed on earth what is found above. He was constantly active, 
as the highest embodiment of wisdom, in spiritual and temporal acts of 
charity, and united both in one. But this could only be when He him- 
self was joined in this unity on earth in which he was joined from all 
eternity. In the end he crowned his work by conferring a spirit which 
created a knowledge and vitality that were never experienced before. 
He chose an object of sense as a channel through which to communicate 
the highest powers of life. Even man may transfer his weak powers on 
any object : how much more must the mysteries (baptism by water, the 
communion through bread and wine), instituted by Himself, have pos- 
sessed a power which man could never possess. The action of the Holy 
Communion is at the same time corporeal, spiritual and divine, and all 
things therein contained must become spirit and life, because He himself, 
who instituted it, was the spirit and the life. 

Each true Christian is a living expression of this doctrine and an image 
of its author. He possesses fervor enough to absorb everything that is 
diseased and dissolute, and his life is a daily offering in humility and holy 
fear before God, for the mysteries of God are only revealed to those who 
fear Him. The true Christian relies upon the commandments of the 
author of his name. Only such a man can enter into the counsel of peace. 
If the highest human wisdom continues to be a tottering and perishable 
structure, a single ray of the sun of the world will make him purer and 
wiser than all the wise of this earth. Since there are mysteries in every 
religion, so there are certain things of indescribable power and of the 
highest weight in Christianity which cannot be explained. So long as 
these were known only to the true possessors as a sanctuary, Christianity 
was at rest. But after the great of earth began to set their feet within 
this sanctuary and desired to see with unprepared eyes ; so soon as it was 
converted into a political machine, divisions and uncertainties ensued. 
Upon this came the High Priests who separated themselves farther and 
farther from original purity, and in this way a misshapen mixture of a 
true monstrosity resulted. Sophists, who flourished like weeds, multiplied 
these evils by their subtleties, separating that which was united, and cov- 
ering with darkness and death what was formerly light and life. If even 
a few traces of purity, zeal and power could be seen here and there, they 
could accomplish nothing, because the horrors of desolation had already 
become too general and were preferred by too many. These corruptions 
were the cause, in later times, that the structure of Christianity was 
sapped in its very foundations. Only one step from Deism to utter ruin. 
Out of Deism grew a still worse brood of materialists, who declared that 
all connection of humanity with higher powers to be idle imagination, 
and who did not even believe in their own existence. It was very seldom 
that the generations of the earliest times sinned through great enterprises ; 
those of later periods, on the contrary, sinned through nullity. But there 
is a truth whose sanctity cannot be shaken, and which will remain firm 
as long as the world exists. 

But if man, through his reconciliation and return to God, and through 
a true Christian life, receives the powers which the Saviour promised to 



56 THE MAGIC OF THE ISEAELITES. 

his followers, namely, " To expel serpents, to heal the sick, and to cast out 
devils," and this to the same extent that he did himself, (John xiv. 12), 
and if such a Christian man can in deed and in truth perform greatei 
wonders than one who lives in a state of sin (and we find this to be the 
case not only with the apostles, but with all godly men of every age), 
then we must accord to man what is human. I have already spoken of 
the Christian method of healing, and inasmuch as I refer back to it in 
this place, the fact will not admit of a doubt, that the healing of Christ as 
well as by the apostles really kad reference to magic and magnetism. 
They never obtained the means to heal diseases from the apothecary, 
neither did they possess any secret remedies or magical essences ; they 
possessed an inherent power to heal diseases, and by words they cast out 
devils, restored the dead to life, healed, through prayer and the laying on 
of hands, the lame and paralytic, and caused the blind to see and the 
dumb to speak. To prove this, not however to represent them solely as 
magnetic cures, but to examine them as humanly divine wonders, I will 
mention a few cures performed by Christ and his apostles as they stand 
recorded by the Evangelists and the Acts of the Apostles : — 

" When he was come down from the mountain, great multitudes fol- 
lowed him. And, behold, there came a leper and worshipped him, say- 
ing, Lord, if thou wilt, thou canst make me clean. And Jesus put forth 
his hand, and touched him, saying, I will; be thou clean. And immedi- 
ately his leprosy was cleansed." (Matt. viii. 1-3.) 

" And when Jesus was entered into Capernaum, there came unto him a 
centurion, beseeching him to heal his servant. And Jesus saith unto him, 
I will come and heal him. The centurion answered and said, Lord, I am 
not worthy that thou shouldest come under my roof: but speak the word 
only and my servant shall be healed. When Jesus heard it, he marveled, 
and said to them that followed : Verily I say unto you, I have not found 
so great faith, no, not in Israel. Go thy way ; and as thou hast believed, 
so be it unto thee. And his servant was healed in the selfsame hour." 
(Matt. viii. 5-13.) 

" And when Jesus had come into Peter's house, he saw his wife's mother 
laid, and sick of a fever. And he touched her hand, and the fever left 
her : and she arose and ministered unto him." (Matt. viii. 14, 15.) 

" When the even was come, they brought unto him many that were 
possessed with devils : and he cast out the spirits with his word, and 
healed all that were sick." (Matt. viii. 16; Mark i. 32.) 

" And, behold, they brought to him a man sick of the palsy, lying on a 
bed and Jesus seeing their faith said unto the sick of the palsy : Son, be 
of good cheer; thy sins be forgiven thee." (Matt. ix. 2; Mark ii. 3.) 

" And, behold, a woman, which was diseased with an issue of blood 
twelve years, came behind him, and touched the hem of his garment : 
For she said within herself, If I may but touch his garment, I shall be 
whole. But Jesus turned him about, and when he saw her, he said, 
Daughter, be of good comfort ; thy faith has made thee whole. And 
the woman was made whole from that hour." (Matt. ix. 20-22.) 

" And when Jesus came into the ruler's house, and saw the minstrels 
and the people making a noise, he said unto them, Give place ; for th# 



THE MAGIC OF THE ISRAELITES. 57 

maid is not dead, but sleepeth. And they laughed him to scorn. But 
when the people were put forth he went in, and took her by the hand, 
and the maid arose." 

" And when Jesus departed from thence, two blind men followed him, 
etc. And when he was come into the house, the blind men came unto 
him : And Jesus saith unto them, Believe ye that I am able to do this ? 
They said unto him, Yea, Lord. Then touched he their eyes, saying. 
According to your faith be it unto you. And their eyes were opened/" 
(Matt. ix. 27-30.) 

The man with the withered hand he healed through the words : 
" Stretch forth thine hand : and it was restored whole like the other." 
(Matt. xii. 10-13.) 

" And when the men of that place had knowledge of him, they sent 
out into all ^hat country round about, and brought unto him all that were 
diseased ; and besought him that they might only touch the hem of his 
garment: and as many as touched were made perfectly whole." (Matt. 

»▼• 35» 36.) 

The daughter of the woman of Canaan, who was grievously vexed with 
a devil was restored through the faith of the woman. (Matt. xv. 22-28.) 

" And great multitudes came unto him, having with them those that 
were lame, blind, dumb, maimed, and many others, and cast them dc\vn 
at Jesus' feet; and he healed them." (Matt. xv. 30; Luke vii. 22.) 

The lunatic who ofttimes fell into the fire and into the water could not 
be healed by the disciples. But when Jesus rebuked the devil he de- 
parted out of him and the child was cured from that very hour. J*sus 
said unto his disciples : % * Because of your unbelief, ye could not cure him. 
For verily I say unto you, if ye have faith as a grain of mustard seed, ye 
s&all say unto this mountain, Remove hence to yonder place ; and it shall 
remove | Howbeit this kind goeth not out but by fasting and prayer." 
(Matt. xvii. 14-21.) 

Two blind men on the road to Jericho cried unto the Son of David for 
help : " Then touched he their eyes, saying : according to your faith be it 
unto you. And their eyes were opened." (Matt. ix. 27-36.) 

He healed the lame and the blind in the temple at Jerusalem, who came 
to him to be healed. (Matt. xxi. 14.) 

He healed the man in the synagogue who had a spirit of an unclean 
devil, whom he rebuked, saying, " Hold thy peace, and come out of him.' ; 
(Luke iv. 33.) 

" Now when the sun was setting, all they that had any sick with divers- 
diseases brought them unto him ; and he laid his hands on every one of 
them and healed them." (Luke iv. 40.) 

"Now when he came nigh to the gate of the city (Nain), behold, 
there was a dead man carried out, the only son of his mother. And 
when the Lord saw her, he had compassion on her, and said unto her, 
Weep not. And he came and touched the bier. And he said : Young 
man, I say unto thee, Arise. And he that was dead sat up and began to 
speak. And he delivered him to his mother." (Luke vii. 12-15.) 

Mary called Magdalene, out of whom went seven devils, the wife of 



58 THE MAGIC OF THE ISRAELITES. 



Chuza and many others possessed of evil spirits were healed and freed. 
(Luke viii. 2, 3.) 

The man possessed of a legion of devils which were driven into a herd 
of swine. (Luke viii. 27-33.) 

" And behold, there was a woman which had a spirit of infirmity 
eighteen years, and was bowed together, and could in nowise lift up her- 
self. And when Jesus saw her, he called her to him and said unto her, 
Woman, thou art loosed from thine infirmity. And he laid his hands on 
her, and immediately she was made straight, and glorified God." (Luke 
xiii. n-13.) 

He healed the king's son at Capernaum who was at the point of death, 
through the faith of the lad's father. (John iv. 47.) 

The man who had an infirmity thirty and eight years, whom no one 
would carry into the pool at the sheep market, whose waters when troubled 
by the angel healed all diseases, he cured by the words : " Rise, take up 
thy bed and walk." (John v. 2-8.) 

The man that was born blind he healed with ground clay and spittle. 
" He spat on the ground and made clay of the spittle, and he anointed 
the eyes of the blind man with the clay, and said unto him, Go, wash in 
the pool of Siloam. He went his way therefore, and washed, and came 
seeing." (John ix. 1-7.) 

St. Mark relates a still more remarkable cure effected by Christ on a 
blind man : " And he cometh to Bethsaida, and they bring a blind man 
unto him, and besought him to touch him. And he took the blind man 
by the hand, and led him out of the town ; and when he had spit on his 
eyes and put his hands upon him, he asked him if he saw aught ? And 
he looked up and said, I see men as trees, walking. After that he put 
his hands again upon his eyes, and made him look up ; and he was re- 
stored and saw every man clearly." (Mark viii. 22-25.) 

He raised Lazarus from the dead through a fervent prayer to the 
Father. " Then when Jesus came, he found that he had lain in the grave 
four days already. It was a cave and a stone lay upon it. Jesus said, 
Take ye away the stone. Martha, the sister of him that was dead, saith 
unto him, Lord, by this time he stinketh ; for he hath been dead four 
days. Jesus saith unto her, Said I not unto thee, that if thou wouldst 
believe, thou shouldst see the glory of God ? Then they took away the 
stone from the place where the dead was laid. And Jesus lifted up his 
eyes and said, Father, I thank thee that thou hast heard me. And when 
he thus had spoken, he cried with a loud voice, Lazarus, come forth ? 
And he that was dead came forth, bound hand and foot with grave-clothes ; 
and his face was bound about with a napkin. Jesus saith unto them, 
Loose him and let him go." (John xi. 17, 38-44.) 

These are incidental healings performed by our Saviour and recorded 
by the Evangelists. There are other legendary narratives of wonders 
performed by Christ which are not recorded by the Evangelists, of which 
I will mention only due. It may be found in the History of Jesus, by 
Eusebius (chap, xii., p. 16), from which Bushing extracted his "Weekly 
Intelligence for Inquiries into History, Magic and Learning of the Mid- 
dle Ages" (vol. II., p. 64, Dec, 1817. Breslau)." It is also printed in 
Kosegarden's Legends. As an extraordinary instance of the vocation and 



THE MAGIC OF THE ISRAELITES. 59 

power of Christ and his divine mission and love to man will not prove un- 
interesting to the friends of Christianity, we will give the contents of sev- 
eral letters written by Abgarus, King of Edessa, who lived cotemporary 
with Jesus. 

The extraordinary mission of Christ and the fame of the wonders which 
he wrought were noised abroad to the most distant lands, especially his 
divine power to heal all kinds of diseases. These rumors also attracted 
the attention of Abgarus, who was the victim of a severe sickness. On 
this account he wrote the following letter to Jesus : 

" Abgarus, King of Edessa, to Jesus, the compassionate Saviour, who ap- 
peared in the flesh, in the neighborhood of Jerusalem, All Hail! 
" I have heard of Thy exalted virtues and of the wonderful cures per- 
formed by Thee without the use of medicine or herbs. The report say- 
eth, that Thou causest the blind to see, the lame to walk, and thou 
cleansest the leprous. Thou castest out unclean spirits, and those that are 
plagued with grievous diseases Thou healest, and Thou bringest the 
dead back to life. As I heard these reports concerning Thee, I formed 
two opinions : either that Thou art God, descended from the heights of 
Heaven, or that Thou art the Son of God, from whom all these wonderful 
works proceed. Therefore I write this unto Thee, fervently praying that 
Thou wouldst undertake the trouble to heal me from the heavy sickness 
by which I am punished. I am told that the Jews threaten Thee with 
great evil, and resist Thee in anger. It is true, I have but a small city, 
but it is well appointed and fortified and celebrated, so that it will afford 
us everything needful." 

Thus wrote Abgarus to Christ. Enlightened by divine light, this short 
letter contains what is of true worth, being full of power and virtue. The 
following answer was sent by Jesus to Abgarus the King, by the hands of 
Ananias, who was selected as a messenger : 

" Abgarus ! Blessed art thou, who hast not seen, yet believed on me. 
It is written that those which see me believe not on me, that those who 
see me not may believe on me and be saved. As thou writest to me, I 
must of necessity fulfil those things for which I was sent into the world ; 
after I have accomplished all these things I shall again be taken up to 
him who sent me. As soon as I shall have ascended, I will send to you 
one of my disciples, who will heal you of your painful disease, so that 
your life and the lives of yours may be preserved." 

After the ascension of Christ into heaven, Judas, who was also called 
Thaddeus, one of the seventy disciples, was sent to Abgarus, who tarried 
over night on his journey at the house of Tobias, the son of Tobit. Ab- 
garus heard that the disciple whom Jesus had promised to send to him, 
had arrived, for Tobias had told Abgarus that he had entertained a mighty 
man of Jerusalem, who healed many diseases in the name of Jesus. 
*• Bring him in to r ie," said Abgarus. Tobias went immediately to 
Thaddeus and said . " Abgarus the king sends me to you, and desires that 
I should lead you to him, in order that you may remove the disease by 
which he is tormented." " Let us go," answered Thaddeus. " For on his 



60 THE MAGIC OP THE ISRAELITES. 



account was I sent here." On the morning of the next day, Tobias took 
Thaddeus with him and they went to Abgarus. Upon his arrival the 
lords of the castle stood ready to defend Abgarus, but when the disciple 
entered Abgarus observed a bright light in his countenance. As Abgarus 
saw this he humbly worshipped Thaddeus. The astonishment of all pres- 
ent was most complete, for they could not see the strange appearance 
which Abgarus saw. " Thou art indeed the disciple of Jesus, the Son of 
God, who promised me in his letter when he said : * I will send you one 
of my disciples, who will heal your infirmity, and give you your life and 
the lives of those belonging to you ! ' " Hereupon Thaddeus replied : " I 
have been sent to you because of your trust in Jesus who sent me." And 
further : " If the faith you have in him increases more and more, then the 
desire of your heart will be fulfilled according to your faith." Abgarus' 
answered : " I have faith in him to this extent, that if the Roman power 
did not hinder me, I would annihilate the Jews who crucified Him, with 
my hosts." Thaddeus said, " The Lord our God, Jesus Christ, fulfilled 
the will of his Father, and when his will was accomplished, he was taken 
up to his Father." Then said Abgarus, " I believe in Him and in his 
Father." Thaddeus answered : " Therefore I lay my hands upon thee 
in the name of Jesus," and as he did so, Abgarus was made whole from 
that very hour. 

To this belongs th<j tradition which relates to the sending of the picture 
of Christ to Abgarus. According to some authors, principally the Damas- 
cenes, Abgarus sent a painter to Jerusalem to paint a likeness of Jesus ; 
but the painter was not able to finish a portrait of him because of the 
splendor of his countenance. Then the Lord stamped his likeness on his 
mantle through divine power, and in this manner satisfied the desire of 
Abgarus. According to others, Jesus impressed his features on a linen 
kerchief and sent it to Abgarus. Be this matter of finishing and sending 
of this picture as it may, the Damascenes show through later circum- 
stances that such a picture was at Edessa at some time or other, otherwise 
we should be compelled to reckon the narrative describing the siege ot 
the city of Abgarus by the Persian king Kosroes as among discoveries 
that cannot be authenticated. According to this legend the walls of 
Edessa, built of the wood of the olive tree, were surrounded by Kosroes 
with a funeral-pile of poplar wood, in order to burn them. The then 
reigning king of Edessa, who is not named, had recourse to the linen 
shroud upon which were impressed the features of Christ and which was 
sent to Abgarus. Hereupon (divina vi.) a terrible whirlwind arose which 
blew the flames away from the city, igniting the funeral-pile of poplar 
wood, by which all in its immediate vicinity were consumed. 

That the promises respecting Christ, namely, that he would heal the 
sick, were fulfilled, is proven by the additional wonders which were 
wrought by the apostles, who healed diseases in the same manner that 
their Master did : — 

" And a certain man lame from his mother's womb was carried, whom 
they laid daily at the gate of the temple which is called Beautiful, to ask 
alms of them that entered into the temple, who, seeing Peter and John 
about to go into the temple, asked an alms. And Peter, fastening his eyes 



THE MAGIC OF THE ISRAELITES. 61 

upon him with John, said, Look on us. And he gave heed unto them, 
expecting to receive something from them. Then Peter said, Silver and 
gold have I none ; but such as I have give I thee : In the name of Jesus 
Christ of Nazareth rise up and walk. And he took him by the right 
hand and lifted him up, and immediately his feet and anklebones received 
strength, and he, leaping up, stood and walked, and entered with them 
into the temple, walking and leaping, and praising God. (Acts iii. 2-8.) 

" And believers were the more added to the Lord, multitudes both of 
men and women, inasmuch as they brought forth the sick into the streets, 
and laid them on beds and couches, that at the least the shadow of Peter 
passing by might overshadow some of them. There came also a multi- 
tude out of the cities round about unto Jerusalem, bringing sick folks, and 
them which were vexed with unclean spirits : and they were healed every 
one." (Acts v. 14-16.) 

The history of Simon, the sorcerer, who, on account of his knavery 
could not perform these wonders, and who attempted to buy the gift to 
work these wonders from the apostles with money, is especially remarka- 
ble. This wonderful story is also applicable to the Simons of our day. 
" But there was a certain man called Simon, which beforetime in the same 
city used sorcery (magic), who was converted under the preaching of 
Philip and was baptized. And the apostles gave unto the new converts 
the holy spirit. Then they laid their hands on them, and they received 
the Holy Ghost. And when Simon saw that through laying on of the 
apostles' hands the Holy Ghost was given, he offered them money, saying, 
Give me also this power, that on whomsoever I lay hands, he may receive 
the Holy Ghost. But Peter said unto him, Thy money perish with thee, 
because thou hast thought that the gift of God may be purchased with 
money. Thou hast neither part nor lot in this matter : for thy heart is 
not right in the sight of God. Repent therefore of this thy wickedness, 
and pray God, if perhaps the thought of thy heart may be forgiven thee. 
For I perceive that thou art in the gall of bitterness and in the bond of 
iniquity." (Acts viii. 9-23.) See also the history of Eneas, who had kept 
his bed for eight years and was sick of the palsy. (Acts ix. 33, 34, 36-41.) 

Of the same kind are also the wonderful works of Paul, who challenges 
our wonder on account of his strength of spirit and his power in all 
things. " And there sat a certain man at Lystra, impotent in his feet, 
being a cripple from his mother's womb, who never had walked ; the 
same heard Paul speak, who steadfastly beholding him and perceiving 
that he had faith to be healed, said with a loud voice, Stand upright on 
thy feet. And he leaped and walked. (Acts xiv. 8-10.) 

" And God wrought special miracles by the hands of Paul, so that from 
his body were brought unto the sick handkerchiefs or aprons, and the dis- 
eases departed from them, and the evil spirits went out of them." (Acts 
xix. 11, 12.) 

The young man named Eutychus who fell from the third story and was 
taken up dead, and was restored by Paul in the following manner : " And 
Paul went down, and fell on him, and embracing him said, Trouble not 
yourselves, for his life is in him. When he therefore was come up again, 
and had broken bread and eaten, and talked a long while, even till break 
of day so he departed. And they brought the young man alive, and were 



62 THE MAGIC OF THE ISRAELITES. 

not a little comforted." (Acts xx. 8-12.) " And it came to pass that the 
father of Publius lay sick of a fever and of a flux : to whom Paul entered 
in and prayed, and laid his hands on him and healed him. So when this 
was done, others also, who had diseases in the island, came, and were 
healed." (Acts xxviii. 8, 9.) 

Having already spoken about the import of Christian healing and given 
more or less of a historical character, I will submit the matter to each 
reader to form his own conclusions to their special peculiarities, in order 
that he may select that which is most instructive. One thing must not be 
omitted, in conclusion, and that is, we must first become Christians before 
we can perform cures by Christian methods. Very few are really Christians 
who call themselves such ; they are only Christians in name and appearance. 

The art of healing, according to scriptural principles, deserves special 
mention in this place, in more than one respect, not only because some- 
thing truly magical takes place therein, but because scriptural healing is 
often regarded as the only true one. The principles of this art of healing 
have been fully established according to certain declarations and doctrines 
of the Bible. (See Leviticus xxvi. 14; Deuteronomy xxviii. 15-22, etc.; 
Exodus xiv. 26; also, Ecclesiasticus xxxviii. 9; Psalms cvii. 17-20.) 

In this manner, therefore, there exists a higher medical science than the 
ordinary one, and other pious persons than physicians can heal diseases. 
«* The believing physician," says Marcarius, " is like unto God, but the med- 
ical body belongs to the heathen and to the unbeliever." But according 
to the wise saying of Sirach, the physician is entitled to honor, for he says ; 
»« Honor a physician with the honor due unto him for the use ye may have 
of him, for the Lord hath created him, and he shall receive honor 
of the king. The skill of the physician shall lift up his head, and in 
the sight of great men he shall be in admiration." But he too believes 
that the physician is made only for the sinner : " He that sinneth before his 
Maker, let him fall into the hands of the physician." (Sirach xxxviii. 15.) 

In the New Testament also diseases generally are ascribed to sin. 
Jesus said to the paralytic when he healed him : " Thy sins are forgiven 
thee," and he was made whole. And when he healed the man at the 
pool of Bethesda, who had an infirmity thirty-eight years, when he met 
him afterward in the temple, he said to him : " Behold, thou art made 
whole ; sin no more, lest a greater evil befall thee." (John v. 14.) The 
apostles too, and all the saints, insisted upon first curing the patient mor- 
ally, for a true restoration of the diseased body and spirit can only be 
effected by a return to God. It is truly remarkable that the wise men of 
the East, Zoroaster, and all the advocates of the doctrines of emission 
(system of emanation), the Kabbalists, as well as all later Theosophists, 
all of whom possesses extraordinary power to heal diseases, defended this 
doctrine. By some of these, diseases are charged directly to sin, while 
others attribute them to evil spirits, with whom man becomes associated 
through sin. That evil spirits are the cause of diseases, destroying and 
vitiating the healthy sap of the system, no one with less spiritual views 
than the Theosophists possessed will deny ; these are the true bands which 
Satan has bound. (Luke xiii. 16.) , 

The originally pure doctrine of Christianity, however, was prepared in 
early times by the advocates of the system of emanations, which was 



THE MAGIC OF THE ISEAELITES. 63 

much more destructive through misrepresentations by model Christians 
than was intended. Saturninus, Basilides and Karpokrates stood at the 
head of those according to whose theory everything proceeded from the 
JEon (heavenly powers). Christ himself was to them an JEon of the 
first rank, who, by a rigid restraint from sensualism subdued demons 
(evil spirits), and he who lives as Christ did can subdue them likewise. 
" Out of JEon, the chief outlet," says Basilides, " heaven was brought 
into existence." According to Valentine, one of the most celebrated 
teachers of that day, the ^Eons were divided into classes, even into male 
and female classes. Thus, the chief female JEon was the Holy Spirit. 
By laying on of consecrated hands the subject was made the recipient of 
this JEon and was sent out to heal demoniac diseases. Notwithstanding 
that this digression created a variety of ideas, differing from the original 
doctrine, the effort to heal diseases according to scriptural principles con- 
tinued for a great length of time a ruling struggle for moral improvement 
and perfection. If a being is in earnest to live in unconditional obedience 
toward God, and becomes coverted to God through living, active faith, 
then God becomes his physician, and he no longer requires the services 
of an earthly doctor. As soon as the soul is in a perfectly healthy condi- 
tion, it is stated, so soon will this health be communicated to the body, or 
rather, the sufferings of the body cannot be regarded as disease — these 
sufferings cannot affect the soul which has been elevated to heaven. But 
if a man is not capable of such a self-cure, then let him turn to the physi- 
cian, for « God created him, and he hath given men skill, that he might 
be honored in his marvelous works." (Sirach xxviii. 6.) The particular 
manner in which the physician is to heal according to scriptural princi- 
ples, is apparent in the foregoing. He must in the first place, become a 
truly Christian physician, that is a physician priest. He is able to help 
the sick only through his own health, especially the health of his own 
soul, and then only when he himself is pure. He must heal the inner 
man (the soul), for without rest in the soul (inward peace) there can be 
no real cure of the body ; it is therefore indispensable that a true physi- 
cian must also be a true priest. 

The question, whether a scriptural physician is above the necessity of 
using medicines, or whether he may at times avail himself of their use in 
healing diseases, can also be easily answered scripturally, and it stands in 
the same relations as does the question whether a magnetic physician re- 
quires any medicines ? Generally he must possess the power as a scrip- 
tural, and more especially as a Christian physician to heal diseases 
through prayer and the Divine word, and without medicines; and only in 
certain cases and when he himself does not possess this power in a suffi- 
cient measure, can he avail himself of the use of medicine. They are not 
made in vain. " For medicine comes from the Most High. The Lord 
hath created medicines out of the earth, and he is wise that will not abhor 
them. With such doth he heal men and taketh away their pains." (Si- 
rach xxxviii. 4, 7.) Medicines are good, but they are seldom sufficient. 
" Go up into Gilead and take balm," says Jeremiah, « in vain shalt thou 
use many medicines, for thou shalt not be cured." (Jeremiah xlvi. 11.) 
There are in the meantime also examples in the Bible where, in rare in. 
stances, recourse was had to physical remedies. Moses, by casting itoad 



64 THE MAGIC OF THE ISRAELITES. 

into the waters of Marah, made them sweet. (Exodus xv. 25.) His cur* 
for leprosy by washing, purifying, etc., was truly remarkable. Elias 
threw salt into the bitter spring, and it became wholesome ever afterward. 
He also cast meal into the pot, wherein was death, and the vegetables 
became harmless. Isaiah laid figs on the glands of King Hezekiah and 
healed him. Tobias cured his blind father with fishgall, a cure that was 
shown him by an angel. And even Jesus anointed the eyes of the blind 
man with spittle and clay, and told him to wash in the pool of Siloam, etc. 
As for the rest, according to the Bible, only outward remedies were used 
in healing, and these of the simplest and most unstudied kinds. Internal 
remedies were not used. The means of cure consisted in spiritual puri- 
fication, in conversion from sin, in prayer to the Father of Life — the phy- 
sician of the believer. So we read in James v. 13-16: "Is any among 
you afflicted ? let him pray. Is any merry ? let him sing psalms. Is any 
sick among you ? let him call for the elders of the church, and let them 
pray over him, anointing him with oil in the name of the Lord. And the 
prayer of faith shall save the sick, and the Lord shall raise him up ; and 
if he have committed sins they shall be forgiven him. Confess your faults 
one to another, and pray for one another, that ye may be healed. The 
effectual fervent prayer of the righteous man availeth much. In St. 
Mark vi. 12, we read: "And they went out and preached that all men 
should repent. And they cast out devils and anointed with oil many that 
were sick and healed them." 

But the scriptural physician does not always heal, and the disease is not 
always an evil. If temporal enjoyment and earthly felicity were the des- 
tiny and end of man, for which the great majority are striving, then 
should we be justified in regarding sickness as a great misfortune and a 
heavy punishment, which many will not admit of having deserved. But 
this plapet is not a place of undisturbed peace — not the abode of beings 
who shall rejoice in a final happiness. Light and shade, day and night, 
rest and activity, love and hate, peace and war, joy and sorrow, fortune 
and misfortune, health and sickness, life and death, are the constant changes 
of this world, and they are' not due to accident, but are arranged with 
caution by a higher hand, to serve as a touchstone, that we may through 
affliction and suffering, by overcoming evil and purifying ourselves from 
sensualism, prepare for a better existence. The main object is the health 
of the soul and the spirit ; the health of the body is a secondary matter. 
If the soul is in a state of health the body will become healthy as a conse- 
quence. " His flesh shall be fresher than a child's ; he shall return to the 
days of his youth." (Job xxxiii. 25.) If such a strong soul should not 
become well he will not feel bodily suffering, because he already enjoys a 
foretaste of the blessedness of the other world. True happiness and 
perfect rest cannot be found on earth ; therefore we should not wonder, 
but neither should we weep, because of the evanescence of quiet, unmixed 
pleasure — of purest love, because it is so soon overcast by dark clouds and 
driven away by fierce storms — neither should we mourn because true 
happiness can only be found in another world, because true health exists 
only in the souls of those who are truly united with God, and because 
help, consolation, and blessing come only from the Father in heaven. 
END VOL. I. 



VOLUME II. 

OF THE 

SIXTH AND SEVEN1H 

BOOKS OF MOSES. 



FORMULAS 

OF THE 

MAGICAL KABALAj 

OR, THE 

MAGICAL ART 

OF THE 

SIXTH AND SEVENTH BOOKS OF MOSES, 

TOGETHER WITH 

AN EXTRACT 

FROM THE GENUINE AND TRUE 

JJlavicula of Solomon the King of Israel. 



NOTE, 



FRIENDS OF THE MAGICAL KABALA. 

The Citation-Formulas contained in this book must only be pronounced 
in the Hebrew language, and in no other. In any other language they 
have no power whatever, and the Master can never be sure of his cause. 
For all these words and forms were thus pronounced by the Great Spirit, 
and have power only in the Hebrew Language. 



Extract from the Magical Kabala 

OF THE 

SIXTH AND SEVENTH BOOKS OF MOSES. 



BREASTPLATE 

OF 

MOSES. 






- -OF 



These Hebrew words are pronounced as follows : 

Jehova, aser Eheje Cether Eleion Eheje. 

The Most High, whom no eye hath seen, nor tongue spoke j the Spirit^, 
which did great acts and performed great wonders. 

This Breastplate and Helmet pronounced mean Holiness. 

HELMET 

OP 

MOSES 

AND 

AARON. 

Hiebel mare actitas barne donene ariaerch. 
67 




68 



SIXTH AND SEVENTH BOOKS OF MOSES. 



These are the names which the old Egyptians used instead of the un- 
utterable name of Asser Criel, and are called " The Fire of God," and 
" Strong Rock of Faith." Whoever wears them on his person, on a gold 
plate, will not die a sudden death. 



BREASTPLATE 



J7TD ID) 



OF AARON, 



Sadajai amara elon hejiana vananel phenaton ebcoel merai. 
That is, a Prince of Miens, the other leads to Jehova. Through this 
God spake to Moses. 



MAGICAL LAW 






OF HOSES. 



Aila himel adonaij amara Zebaoth cadas yeseraije haralius. 
These words are terrible, and will assemble devils or spirits, or they 
■will cause the dead to appear. 



CHALICE 

OF 

HOLINESS. 



Eliaon joena ebreel eloijela aijel agoni sochadon. 
These words are great and mighty. They are names of the Creator 
and the characters on the Ark of the Covenant. 



THE I'M 


i o 


INSCRIPTION « 


> at 


ON THE | fe 


; \\WVf.UftV-\M^V\, 




tirj.r>Ombnp 




Uniel dilatan Sadai paneim usamigaras caliphos sasna panoi soim Jalaph. 



SIXTH AND SEVENTH BOOKS OF MOSES. 



69 



These names, if any one desires to accomplish anything through the 
four elements or any other things connected therewith, will prove effec- 
tive, but they cannot be translated into English. 




DISMISSION OF ELEAZAR, 
AARON'S SON. 



Leay yli Ziarite zelohabe et negoramy Zien latebm dama mecha ra 
meti ozira. 

Through this dismission all things dissolve into nothing. 



CITATION OF GERMUTHSAI, 

OR, 

LEVIATHAN. 

Lagumen Emanuel therefori mechelag laigel yazi Zazael. 



T 
V 


-jH^cJ 




— .y 


QTD 


TV-iy. •; 




:%£w 


yfS 


— 



With these names Eleazar bound and unbound the spirits of the 



air 






DISMISSION OF LEVIATHAN. 



Malcoh, Sadaij, cubor Damabiah menkie lejabel maniah ijejavai. 
That is : Strong, mighty spirit of hell, go back into thine works, in the 
name of Jehova. 




BALAAM'S SORCERY. 



Meloch, hel alokim tiphret hod jesath. 

This brings vengeance upon enemies, and must not be disregarded, 
because it contains the names of the Seven Tables of the Ark of the 
Covenant. 



70 



SIXTH AND SEVENTH BOOKS OF MOSES. 




EGYPT, 



Tanabtain ainaten pagnij aijolo asnia hichaifale matae habonr hijcero. 

"With these words Moses spake to the sorcerers in Egypt. They sig- 
nify : " the Lord appeared to his servant in the fire, to seal the earth in 
its four quarters, and the nether earth. 



CONJURATION OF THE LAWS OF 
MOSES. 



Aijcon dunsanas pethanir thrijgnir ijon cijna nater lavis pistoin. 

If you wish to pronounce these words you must fast three days, and you 
can perform wonders therewith. They cannot be translated on account 
of the Hebrew characters. 




^i>nv) 



'j I n <s ? 



GENERAL CITATION OF MOSES ON 
ALL SPIRITS. 



Elion goeua adonaij cadas ebreel, eloil ela agiel, aijoni sachadon, 
essuselas Elohim, deliion jau elijula, delia jari Zazael Paliemao Umiel, 
onala dilatum Sadatj, alma Jod Jael Thama. 

This citation is great and mighty; they are the names of the Creator, 
and the names of the two Cherubim on the Mercy-seat, Zarall and 
Jael. 



DISMISSION OF MOSES. 



Waszedim bachanda hezanhad Jehov Elohim asser ehoie Zalim. 




SIXTH AND SEVENTH BOOKS OF MOSES. 



71 




GENERAL CITATION OF MOSES ON 
ALL SPIRITS. 



Ahezeraije comitejon Sede leji thomos Sasmagata bij ul ijcos Joua Eloij 

Zawaijm. 
These are the high and powerful utterances which Moses employed in 
the awakening of the Leviathan, in order to compel him to serve his 
Lord. The first cannot be uttered and was used by the first inhabitants 
of earth as a mighty Lord. The whole is good, but not every one can 
obtain it in perfection without severe discipline. 

CHARACTERS 

on the left side of the Ark of 
the Covenant of the Most 
High. 

CHARACTERS ON THE RIGHT SIDE. 





Hear, oh, Israel, the Lord our God is God alone. 



CONJURED SPIRIT APPEARS IN A 
PILLAR OF FIRE. 



affabij Zien, Jeramije Latabi damajesano noij lijoij Leaij glij ijre 
Eijloij liecle loate Eli Eli mecharamethij rijbisas 
sa fu azira reacha. 
The Citation names the twelve evil spirits of man, through the help 
of the Father, or the Hebrew Eli; it is terrible. 




72 



SIXTH AND SEVENTH BOOKS OP MOSES. 






THE SPIRIT APPEARS IN A 
PILLAR OF CLOUD. ' 



Kahai Conor anuhec Zelohae zole hebei ede nego raneij hahabe gizaon. 

Appendix to the General Citation of Moses on all Spirits. 

We, N. N., in this circle, conjure and cite this spirit Fatenovenia, with 
all his adherents, to appear here in this spot, to fulfil our desires, in the 
name of the three holy Angels, Schomajen Sheziem, Roknion Averam, 
Kandile, Brachat Chaijdalic, Ladabas, Labul, Raragil, Bencul, in the 
name of God. Amen ! 



THREE NEW SIGNS WITH FROGS, 
LICE AND PESTILENCE. 



Ablan, ageistan, Zoratan, Juran, nondieras portaephias pognij aizamai. 




- y;ii dk hn 



THREE NEW SIGNS AT CATTLE, PES- 
TILENCE, BLACK SMALLPOX 
AND HAIL. 



Ararita Zaijn thanain, miorato raepi sathonik pethanit castas lucias calbera 
natur sigaim. 



GRASSHOPPERS AND DARKNESS. 






Hassaday hayloes, Lucasim elayh jacihaga, yoinino, sepactitas barne lud 

casty ! 






THE SPIRIT APPEARS IN THE BURN- 
ING BUSH. 




SIXTH AND SEVENTH BOOKS OF MOSES. 73 

Baba cuci hiebu ziadhi elenehet na vena vie achya salna. 
The spirit which appears here is God himself. 



MOSES CHANGES THE STAFF 
INTO A SERPENT. 



Micrata raepi Sathonik pethanisch, pistan ijttinge hijgatign ijghizian tem- 
garonusnia castas Lacias astas ijecon cijna caltera Caphas. 



MOSES CHANGES WATER INTO 
BLOOD. 



Aben agla manadel slop siehas malim hajath hajadosch ijonem, cedas 
ebreel amphia, demisrael muelle leagijns amaniha. 




Principal Citation on all Ministering Spirits of the Air and of Earth, the 

like of which Manasses and Solomon used as the true 

Key of Salomon) s Regis Israel. 

EXTRACT 

FROM THE 

TRUE CLAVICULA OF SOLOMON AND OF THE GIRDLE OF AARON, 

bequeathed as a testament to all the wise Magicians, which all the old 
Fathers possessed and employed, to have and fulfil all things through the 
illustrious power of the mighty God Jehovah, as He, the great Monarch, 
gave to His creatures, who worship him day and night with reverence 
and in fear, who call loudly upon his name in secret, and sigh to him as 
their origin, as of him and from him existing reasonable beings, as on the 
point of being environed with the pains of the elements, who strive after 
the highest being to and with God. To these He has given this, who will 
not forget him in the pleasures of this world, who, still bearing suffering 
without forgetting the reality, nor the perishing lustre of the world. 

You must stand upon a prominent rock, hold a palm-twig in your right 
hand, and wear a wreath of laurel around the temple. Then turn to- 
ward the East and say : 

Alija Laija Laumin Otheon ! 

upon this a halo of light will surround you. and when you become sensi- 
ble of this light, then fall upon your knees and worship. Then say in an 
audible voice, slowly and distinctly : 



74 



SIXTH AND SEVENTH BOOHS OF HOSES. 



OKTinr- 


1I-H1 


f1D« 1 


firm** 


?3^' 


ib-n | 


-" : n£ 


nya-r 


11 s i 


- • 3 ID V 


invjin j 


!J3K 






n~rj 


-• inj 


*M 1 

rW ! 

i 



Eliam yoena adonai cadus ebreel eloyela agiel, ayom sachadon ossuselas 
eloym de liomar elynla lelia yazi zazall Unnel ovela dilatam Saday alma 
panaim alym canal densy usami yasas calipi calfas sasna saffa sadoja aglata 
pantomel amriel azien phanaton sarze penerion ya Emanuel Jod jalaph 
amphia than domirael alowin. 



CHARACTERS. 

B A m n lazies ala phonfin agaloyes pyol paerteon theserym, 



lanix 




f^y 



basimel Jael barionia. 
apiolet cenet 



~*^Vjfc FINIS. jfift&C* 



SIXTH AND SEVENTH BOOKS OF MOSES. 75 

BIBLIA, 

Arcana Magica Alexander, 

ACCORDING TO THE 

Tradition of the Sixth and Seventh Books of Moses, 

BESIDES 

MAGICAL LAWS. 




Ex Verbis Revelatis (II) Intellectui Sigillatis 

Verbis. 

Nunc Apostolica A Consecrations 

DE NOVO CONFIRMATO. 

Script, de Ellbio. 

ANNO MCCCLXXXIII. 



76 



SIXTH AND SEVENTH BOOKS OF MOSES. 



TREATISE OF THE SIXTH BOOK OF MOSES. 



Chapter I.— THE SPIRIT APPEARS 

TO MOSES IN A BURN- 

ING BUSH. 







Chap. II.— MOSES CHANGES THE 
STAFF INTO A SERPENT 



Chap, in.— MOSES CHANGES WATER] 
INTO BLOOD. 







Chap. IV— THREE NEW SIGNS WITH 
FROGS, LICE AND PESTILENCE. 



Chap. V.— THREE SIGNS ON CATTLE, 
PESTILENCE, BLACK SMALL- 
POX AND HAIL. 







Chap. VI.— THREE SIGNS OF GRASS- 
HOPPERS AND DARKNESS. 



Chap. VH.— GENERAL CITATION OF 
MOSES ON ALL SPIRITS. 






SIXTH AND SEVENTH BOOKS OF MOSES. 77 




End of the Sixth Book of Moses. 



TEEATISE SIOiN". 



THE SEVENTH BOOK OF MOSES. 



Chapter I.— THE SPIRIT APPEARS IN 
A PILLAR OF FIRE BY NIGHT. 











Chap, n.— THE SPIRIT APPEARS IN A 
PILLAR OF CLOUD BY DAY. 



78 SIXTH AND SEVENTH BOOKS OF MOSES. 




Ghap. III.— BALAAM'S SORCERY. 



Chap. IV.— EGYPT, 





Chap. V.— CONJURATION OF THE 
LAW OF MOSES. 



Chap. VI.— GENERAL CITATION OF 
MOSES. 




.-|i)13NTl 

Talis x )> 



Chap. VH.— GENERAL CITATION OF 
MOSES ON 



DISMISSAL. 




SIXTH AND SEVENTH BOOKS OF MOSES. 79 




Chap. VII.— CONJURATION OF 

ELEAZAR. 



DISMISSAL. 




S -• r n n H 5 





Chap. VIII.— CITATION OF QUERNITHAY 
OR LEVIATHAN. 



DISMISSAL. 



Chap. DC.— MAGICAL LAWS OF MOSES. 




Chap. X.— HELMET OF MOSES AND 
AARON. 



f + * n a i n 




Chap. XL— BREASTPLATE OF MOSES. 



Chap. XU— BREASTPLATE OF AARON. 




80 SIXTH AND SEVENTH BOOKS OP MOSES. 




Chap. XIIL— THE CHALICE OP 
HOLINESS. 



FOR THE LEFT HAND. 




FOR THE RIGHT HAND. 





SIXTH AND SEVENTH BOOKS OF MOSES. 81 

III. 

EXTRACT 

FROM THE 

MAGICAL KABALA, 

OP THE 

SIXTH AND SEVENTH 

BOOKS OF MOSES. 

BY 

S. T. N. 

Translated for the first time from the Cuthan-Samaritan Language into 

English. 



ANNO MDCCXXVI. 



TRANSLATOR'S PREFACE. 

Since the Oriental transcript of this work was imperfect in many 
parts, the translation of it had to be taken according to the great 
original book, on account of the purity of its text, and, therefore, it won 
for itself the advantage of understanding and completing the exercises 
with serenity and confidence. The translator, in the meantime believes, 
that no one, who feels honestly called to these things, can ever be made 
the subject of ill-fortune, or be deceived by the wiles and deceptions of 
the old serpent, the inevitable fate that will and must fall to his lot under 
any other exorcisms, and that he may cheerfully and safely move thence, 
because only the angels of God will perform the service required by 
Him. 



82 SIXTH AND SEVENTH BOOKS OF MOSES. 

The Vestibule of the Entrance. — The language and manuscript of 
this rare and eternal monument of light, and of a higher wisdom, are 
borrowed from the Cuthans, a tribe of the Samaritans, who were called 
Cuthim in the Chaldee dialect according to the Talmud, and they were 
so called in a spirit of derision. They were termed sorcerers, because 
they taught in Cutha, their original place of abode, and afterward, in 
Samaria, the Kabala or Higher Magic (Book of Kings). Caspar, 
Melchior, and Ballhasar, the chosen arch-priests, are shining lights 
among the eastern Magicians. They were both kings and teachers — the 
first Priest-teachers of this glorious knowledge, and from these Samaritan 
Cuthans — from these omnipotent priests of the fountain of light, who were 
called Nergal, according to the traditions of Talmud, originated the 
Gypsies, who, through degeneracy, lost the consecration of their primordial 
power. 

LAWS OF ENTRANCE. 

1. Before you can enter the temple of consecrated light, you must 
purify your soul and body during thirteen days. 

2. As a brother and disciple of the new covenant, or as a Christian, 
you must receive the holy sacrament for the glorification of three kings- 
Caspar, Melchior and Balthasar. 

"3. Three holy masses must be read as often as you make use of this 
Book in your priestly service with your intention fixed upon the three 
glorified kings. 

4. You must provide yourself with a ram's horn, wherewith to call to- 
gether the angels and spirits. This horn must be included in your inten- 
tions of the holy mass. 

5. You must wear a breastplate of parchment, ten inches high and ten 
inches wide, inscribed upon it the names of the twelve apostles with the 
five-fold name of Schemhamforasch, in the same order that it is placed on 
the last leaf. 

6. You must draw a circle around you upon white paper, or upon sky- 
blue silk. Its circumference shall be thirteen feet, and, at the distance of 
each foot, one of the following names must be written, viz: Moseh, Mes* 
sias, Aaron, Jehova, Adoni, Jesus, Christus, Caspar, Melchior, Balthasar. 
Al. Al. Al. 

7. Between each name you must place the holy symbol of Horet, — 
namely :-+-.+-orH — ►.. 

8. The breastplate must be included in the intention of the holy 



9. Through consecration with holy triple king's-water and with three 
burning wax tapers, you must finally pronounce a benediction over this 
book, the horn, the breastplate, and the circle, after reading a well-selected 
mysterious ritual. 

10. You may enter alone, or begin this great work with two com- 
panions, by day or by night, but always from the first to the thirteenth of 
the month, and during the thirteenth day, and through the whole night ot 
the new moon, and also during full moon, when the three planets, Saturn, 
Mars and Jupiter, are visible in the heavens on the day of exorcism, 
either singly or together. 



SIXTH AND SEVENTH BOOKS OP MOSES. 83 

11. You must always stand with your face toward Zion, or toward the 
rising of the sun. 

1 2. He who refuses a copy of this book, or who suppresses it or steals 
it, will be seized with eternal trembling, like Cain, and the angels of God 
will depart from him. 



INTRODUCTION AND BEGINNING. 



BREASTPLATE OF MOSES. 
Schedusi, Weduse, Tiwisi. — I have sinned, I shall sin. 

Prayer. — Eternal God of our all! Our God! hear our voice, spare 
and have mercy upon us. Accept our prayer in mercy and with pleasure. 
I have sinned. I have committed transgressions. I have sinned before 
Thee ; I have done that which is displeasing unto Thee here in the earth. 
For the sake of Thy great name pardon me all the sins and iniquities and 
transgressions which I have committed against Thee from my youth. 
Perfect again all the holy names which I have blemished, great Cham- 
pion, terrible, highest God, eternal Lord, God Sabaoth. 

HELMET OF MOSES AND AARON. 

Wochutu, Tukal, Beschufa, Gutal— If I shall sin, I shall blow with 
the great horn. 

Here the horn must be blown, three times in succession, toward the 
four corners of the earth, or toward the four quarters of the earth. 

For the ram's horn, in the old covenant, is the symbol of omnipotence 
and of purification, or of beauty, truth and holiness. 

BREASTPLATE OF AARON. 

Dehutu, Euwsaltu, Bescholam. — You have sinned. I shall sin in peace. 

Prayer. — The Lord, King of all Kings, holy and praised is He, the 
Father, God, Son of God, the Holy Spirit of God are three in one among 
these three. In the power of Thy might and Thy right, release those 
that are bound, receive the prayer of Thy people, strengthen us, purify 
us, oh, terrible Hero, us who worship Thy only name. Protect them as 
the apple of Thine eye, bless ;hem, cleanse them, repay them always in 
mercy and justice. Mighty, holy Lord, reward Thy congregation with 
Thy great goodness. Thou, the only and exalted God, appear unto Thy 
people with Thy holy name; receive and remember our prayer; hearken 
unto our cries, Thou who knowest all secrets and who knowest our desire. 

Here the horn must be blown as before. 

MAGICAL LAWS OF MOSES. 
Kuta-Al, Lewuwat. — We are great ! Our hearts 1 



84 SIXTH AND SEVENTH BOOKS OF MOSES. 

Prayer. — Oh, Lord, arise, that mine enemies may be destroyed and 
that they may fly ; that those who hate Thee may be scattered like smoke 
—drive them away. As wax melteth before the fire, so pass away all 
evil-doers before God, for God has given Thee the kingdom. Pour out 
Thy wrath over them. Thy wrath seize them. Thou shalt stand upon 
leopards and adders, and Thou shalt subdue the lion and dragon. With 
God only can we do great things. He will bring them under our feet. 

THE CHALICE OF HOLINESS. 

Al, Al, Al. Arise, Thou eternal Angel ! 

This must be repeated three times in a loud voice, and also through the 
symbol of the horn, for he is an angel of the sanctuary. 

Prayer. — Thou, that art, and wast, and wilt be in the old and new 
convenant! Eternal, Jehovah, Jesus Christ, Messia, All-beautiful, All- 
true, All-holy ! All-loving and All-merciful in the old and in the new 
covenant. Thou hast said : Heaven and earth shall pass away, but my 
words shall not pass away. Thou hast said : I came not t© destroy the 
old covenant, but to fulfil it. Thou hast said : He who sees me sees the 
Father. Thou hast said: If ye have true faith, ye can perform the 
wonders which I have done, yea, ye will perform yet much greater won- 
ders tha» I have done. Come also to me for the sake of my faith, come 
also unto me for the sake of Moses, Thy messenger of faith. Reveal also 
to me Thy mysterious name from Jehovah, as Thou once did to Thy fire 
prophet Moses, in solitude ; come, and say unto me in love, through the 
heart of Moses and with the tongue of Aaron : 

Scahebual ! I shall come ! 

THE CONJURATION OF ELEAZAR. 

Duwatu, Buwatie, Bemaim. — I come to you on the water! 
Bring me up N. N. ! 

DISMISSAL OF ELEAZAR. 
Oram, Bolectn, Ubajom. — Cursed by night and by day ! 

CITATION OF QUERNITHAY OR LEVIATHANS. 

These, as well as the following exorcisms, contain only the peculiar 
names of the angels who will permit the conjured spirits to appear, or 
will compel them by force to appear. Here the three angels of omnip- 
otence will be called up to drive forth the monsters of hell, namely : 
Elubatel, Ebuhuel Atuesuel ! 

Each name must be repeated three times. 

DISMISSAL. 

I beseech and conjure thee, angel Elubatel, conduct N. N. from my 
presence. 

Each angel's name must be called three times toward the four quarters 
of the earth, and three times must be blown with the horn. 



SIXTH AND SEVENTH BOOKS OF MOSES. 85 



Chap. Ill— BALAAM'S SORCERY. 

Onu, Baschba, Nischoaz Hueretz. — In the name of God I conjure the 
earth. 

Chap. V.— CONJURATION OF THE LAWS OF MOSES. 

Keisehtt, Nischba, Lawemso. — How to be God, so swarest Thou to our 
parents. 

Prayer. — Eternal of Eternals! Jehovah of Light, Adonai of Truth! 
Messiah of the All-merciful ! Jesus Christ the beloved and All-redemp- 
tion and love ! Thou hast said : Who seeth me seeth also the Father. 
Father, eternal Father of the old and new covenant ; triune Father, triune 
Son, triune Spirit, our Father, I beseech and conjure Thee by the eternal 
words of Thy eternal truth. 

And now the seventeenth chapter of John, or the prayer of Jesus, must 
be prayed. 

Closing Prayer of the Conjuration of the Law. — Eternal God Je- 
hova, Thou hast said : Ask and it shall be given you. I pray that Thou 
mayest hear Thy servants Caspur, Melchior and Balthasar, the arch-priests 
of Thy fountain of light ! I pray that thou mayest bid Thy angels to 
purify me from all sin ; that they may breathe upon me in love, and that 
they may cover me with the shadow of their wings. Send them down ! 
This is my prayer in peace ! 

Chap. VL— EGITGIM. 

Conjuration of three angels, Gebril! Meachuel! Nesanel! By the 
lamp of the threefold eternal light, let N. N. appear before me. 

Three calls with the voice and three with the horn. 

CHAr. VII.— GENERAL CITATION OF MOSES ON ALL 
SPIRITS. 
Tubatlu ! Bualu ! Tulatu ! Labusi ! Ublisi ! — Let there appear and 
bring before me the spirit of N. N. 

Each of these five omnipotent angels must be called three times toward 
the four corners of the world, with a clear and powerful voice, and when 
the name of each is pronounced three times, then three sounds must be 
made by the horn. The name of each angel therefore, must have three 
sails with the voice and three with the horn. 

DISMISSAL OF MOSES. 
Ubelutusi ! Kadukuliti ! Kebutzi ! — Take away from my presence the 
spirit of N. N. 

Twelve calls with the voice, and twelve with the horn, for each name, 

FOR THE LEFT HAND. 
These signs were used at the time of burnt-offering in the holy temple* 




86 



SIXTH AND SEVENTH BOOKS OF MOSES. 



FOR THE RIGHT HAND. 



+'1111 + 



1:1 HI 



These are also symbolical of the plagues of Pharaoh in Egypt. 

Schema Israel Adonai Elhoejno, Ekat. — Hear, oh, Israel, the Lord 
our God is God alone. 



THE SEYENTH BOOK OF MOSES. 



Chap. I.— THE REVELATION OF ZION. 
THE SPIRIT APPEARS IN A PILLAR OF FIRE BY NIGHT. 

Talubsi ! Latubusi ! Kalubusi ! Alusi ! 

Arise and bring me the Pillar of Fire that I may see. 

The name of each angel must again have three calls by the voice 
directed to the four quarters of the earth and an equal number by the 
horn. 

Chap. II.— THE SPIRIT APPEARS IN A PILLAR OF CLOUD 
BY DAY. 

Bual ! come ! Aul ! arise ! Tubo ! I come ! Wegulo ! arise ! 
In this place the blowing will be repeated. 

Chap. VII— GENERAL CITATION OF MOSES ON ALL 
SPIRITS. 

Adulal! Abulal! Lebusi! 

Arise and bring before me the spirit N. 

Calls with the voice and horn as already known. 



SIXTH AND SEVENTH BOOKS OF MOSES. 87 

Here follows the Pentagon, or, the Omnipotent Five-Corners. 




This mysterious figure must be written before the exorcism, in the 
open air, and in the ground, with consecrated chalk or with the index 
finger of the right hand dipped in holy three-kings-water, the same as 
it is written up on the paper, but each line must be thirteen feet in 
length. The conjuror then kneels in the centre of the star, with un- 
covered head and with face turned toward Zion, and calls first in a loud 
voice, coming from the heart, the names of Caspar, Belchior and Bal- 
thasar, thirteen times, and after calling these thirteen times, he -iust 
also then call the high and sacred name of Elokim 375 times with equal 
fervor and faith. But only as has already been stated in the Laws of 
Entrance, No. 10, in the first three days or nights of the new moon, or 
full moon, or when Saturn, Mars and Jupiter appear in the heavens. 

Chap. IV.— THREE NEW SIGNS WITH FROGS, MICE, LICE 
AND SIMILAR VERMIN. 

Adus! Baachur! Arbu! Ulu! 

Frogs, mice, lice and similar vermin arise in our service. 

Chap. V— THREE SIGNS AT CATTLE PESTILENCE, BLACK 
SMALLPOX AND HAIL. 

Abull, Baa! 

Pestilence, black smallpox, etc., arise in our service. 

Chap. VI.— THREE SIGNS WITH GRASSHOPPERS AND DARK- 

NESS. 

Ardusi! Dalusi! 

Grasshoppers, Darkness, arise in our service. 

These are the plagues which the Cuthians often employed in their 
exorcisms for punishment 



88 SIXTH AND SEVENTH BOOKS OF MOSES. 

Revelation of the Sixth Book of Moses. 



CHAP. I.— THE SPIRIT Al PEARS UNTO MOSES IN A 
BURNING BUSH. 

CONJURATION. 

Kaluku ! Ubesu ! Lawisu ! — Arise and teach me. 
Calls with voice and horn as is already known. 

Chap. II— MOSES CHANGES THE STAFF INTO A SERPENT* 
Tuwisu ! Kawisu ! Lawisu ! — Arise and change this staff into a ser- 
pent. 

Calls with voice and horn as usual. 

MOSES CHANGES WATER INTO BLOOD. 

Akauatiu! Tuwalu! Labatu! — Arise and change this water into 
blood. 

Calls with voice and horn as usual. 

Here follows the Latin title of this book, from which these magical 
fragments are extracted. 



BIBLIA 

Arcana Magica Alexandri (Magi), 

ACCORDING TO 

(REVEALED) TRADITION OF THE SIXTH AND SEVENTH 

BOOKS OF MOSES. 

TOGETHER WITH THE 

MAGICAL LAWS. 

Ex Verbis H. (human) Intellectui Sigillatis Verbis. 
Nunc Apostolica A (Anctoritate) Consecrata de Nove Coafirmatk 

^ * \ ffc < Licentia '> 
Script de Eppbio. 



ANNO MCCCXXXVIIL 



BIXTH AND SEVENTH BOOKS OF MOSES. 89 

Now Moses appears on the right of the silk, in a simple priestly garb* 
holding the tree of life, which has four leaves in the right hand, and the 
ram's horn in the left. 

Upon his heart rests the cross; a wide, white band flows over his 
shoulder and breast, a broad, white girdle graces his loins. He stands 
upon a kind of hat, which is decorated with three flowers. On the right 
hand of the hat reposes a dove having a ring in her bill, on the left side 
and over the head of Moses a threefold tripod with m «ical hieroglyphics 
thereon rises upward. 

1. Upon the leaves of the tree of life you read the words : 
Besulo! Beduniml Labatel! 

That is, if you are not pure, or if you do not become pure as a virgin 
through the two angels Bunedreim and Lebutal, you cannot reach toward 
the tree of life. 

2. A hat adorned with three flowers, upon which Moses stands, and 
from which a dove with ring in her bill appears to descend, that is : 

If you preserve faith and hope with holy care, the spirit of omnipotence 
will emanate from you. 

3. A threefold intertwined triangle, extending from the feet to the 
head, having inscribed upon it the names of the three angels, Meachuel, 
Labatel, Kautel, that is : And the three angels of the l riune God, Mea- 
chuel, Lebatei, Ketuel, will surround and carry you upon t'.eir hands. 

On the reverse side of the picture of Moses, or rather on the first leaf, 
according to Oriental reckoning, appears the elevated, winding and 
crowned serpent, holding a ring in her teeth. Around the 1 rp^nt may 
be seen the moon, the stars, planets, water and many other magic hicro- 
glyphical signs. On the left side of the tail may be seen seven nails, on 
the right side are magical hieroglyphics making the name of Schemham- 
porasch. To see Jesus Christ with the cross, that is to say : Jesus Christ, 
through his love, and by his seven wounds and through his death on the 
cross, for his love's sake, has overcome the kingdoms of this world, and 
thus took again from the old serpent, the devil the seal-ring of human 
omnipotence, or the happiness of man to all the eternal eternities, in 
order to fulfil the old covenant in the new covenant, for the eternal glori- 
fication of the eternal Father in the eternal Son, through the eternal 
Spirit. Amen. 

Biblia Arcana llagica Alexander, 

ACCORDING TO THE TRADITION OF THE 

SIXTH AND SEVENTH BOOKS OP MOSES. 

TOGETHER WITH THE MAGICAL LAWS- 

Ex Verbis (H) Intellects Sigillatis Verbis Nunc Aportolica A 

Consecrat de Nove Confirmati |X( |X| 

Script De Elstro. 
mccclxxxul 



90 SIXTH AND SEVENTH BOOKS OP MOSES. 



BREASTPLATE OF MOSES. 




FOR THE LEFT HAND. 




SIXTH AND SEVENTH BOOKS OF MOSES. 



91 



FOR THE RIGHT HAND. 






Hear, oh Israel, the Lord our God is God alone. Amen. 



Tradition of the Sixth Book of Moses. 



Chap. I.— THE SPIRIT APPEARS IN A BURNING BUSH, 
CITATION OF MOSES. 






Chap. n. — MO SE S CHANGES THE STAFF INTO A SERPENT 



oitV.A M\r\ 



s=»4==r r?--3a/A 



$2 SIXTH AND SEVENTH BOOKS OF MOSES. 



Chap. III.— Moses Changes Water Into Blood. 






Chap. IV.— Three New Signs With Frogs, Lice, and Similar Vsrmln, 






Chap. V.— Three Signs at Cattle, Black Smallpox and Hall. 




Chap. VI.— Three Signs With Grasshoppers and Locusts. 



V<P 


n 


TT o^ ! 


* A 


cl 


3^ 


r v '/\^ ! 


1 >kW 


r> 


r^ 


• ^ AC/s'*! 


i 


r 


r 


-•, >S _Z3 J 



SIXTH AND SEVENTH BOOKS OF MOSES. 93 



Chap. VII.— GENERAL CITATION OF MOSES ON ALL 
SPIRITS. 






•^^SZjA 



V4 ^\b<\ 




i-0 




End of the Sixth Book of Mosis. 



94 SIXTH AND SEVENTH BOOKS OF MOSBS. 



Tradition of the Seventh Book of Moses. 



Chap. I.— THE SPIRIT APPEARS IN A PILLAR OF FIRE BY 

NIGHT. 




Chap. H.— THE SPIRIT APPEARS IN A PILLAR OF CLOUD 
BY DAY. 






/X? </ 



/ S /-A 



Chap. HI.— BALAAM'S SORCERY. 



/\ yy^-D 



SIXTH AND SEVENTH BOOKS OF MOSES. 95 



Chap. IV.— EGIFGIM. 




Chap. V.— CONJURATION OF THE LAWS OF MOSES, 




Chap. VI.— GENERAL CITATION OF MOSES ON ALL 
SPIRITS. 



TX 






96 SIXTH AND SEVENTH BOOKS OF MOSES. 



DISMISSAL 

OF 

MOSES. 







MAGICAL 

LAWS OF 

MOSES. 



fl!3 b TT 3^11.^.1^ 



SIXTH AND SEVENTH BOOKS OP MOSES. 97 



DIAGRAM 



ILLUSTRATING THB 



SYMBOLS EMPLOYED BY THE ISRAELITES 



IN THEIR 



I^WS OF M^aio 



3 -^ ; 









98 SIXTH AND SEVENTH BOOKS OF MOSES. 



SYMBOL OP THE CROWNED SERPENT 

WITH ITS 

MAGICAL HIEROGLYPHICS. 




SIXTH AND SEVENTH BOOKS OP MOSES. 99 



CONJURATION OF ELEAZAR. 






DISMISSAL OF ELEAZAR. 






CITATION OF QUERMILLAM OR LEVIATHAN. 



^n m 5~r> v 



100 SIXTH AND SEVENTH BOOKS OF MOSES. 



DISMISSAL OF QUERMILLAY OR LEVIATHAN. 



&?-i 7 -OS 3^ 



*-, A* 



APPENDIX. 



Magical (Spirit-Commado) beside the Black Raven. 

Romae ad Arcanum Pontificates unter Popet Alexander VI., printed and 

anno (Christi) M. D. I. 



PREFATIO. 

Quiam per ILLVSTREM et Generosum D ARNOLDVM comnitem 
Remtbemi Tichelenburgi-steinfordii Dominum in Rhoed Wivelhoven 
magica Arcana originali celeberrimi D. Joannis FAUSTI in Germania 
ex Kundling oriundi Baroni HERMANNO in Mosa Ripa and Geldriae 
fines Batoburgico Episcopo fideliter admanuata et anno quadragesimo 
supra susquimillesimum ad VATICANUM APOSTOLICUM NOS- 
TRUM ROMAN per eum transmissa sunt, volumus : ut hsec typis im- 
primatur, ad Arcanum Pontificals mandentur et sicut pupilla oculi 
in archivio Nostro serventur et custodiantur atque extra Valvas Vati- 
canus non imprimantur neque inde transportentur, si vero quiscunque 
temere contra agere ansus fuerit, DIVINAM maledictionem latae sen- 
tentiae ipso facto servatis. Nobis solis reservandis oa incursurum 
sciat, ita mandamus et constituimus Virtute Apostolica. Ecclesiae 
JESU CHRISTI sub poena Excommunicationis et supra Anno secunda 
Vicariatus Nostri. ROMAE VERBI INCARNATI Anno M. D. I. 
ALEXANDER VI. 

D. G. PONTIFEX, 

F. Piccolomepus Cardinalis Caneell. 
APPROBATIO. 

numuiet structio Vaticana Sapienti paucis maxima praeterea assecuratui 
a sua Sanctitate desuper facto Consecratio Canonica. 



'*' 



SIXTH AND SEVENTH BOOKS OF MOSES. 101 



LECTOR. 

Ne spernas librum, si non intelligis esto, 
Si contra captum est, satis esti, quod vota secundet 
Frigidus in pratis cantaudo rumptiur anguis. Ec. 8 vilg. 
Quidlibet audendi semper fuit acqua potestas 
Hoc lege lector opus sacra hsec monumenta polorum 
Hinc optata farass hsec te tua vota docebant, 
Fide cave, sapienter age, et virtute labora, 
Sfcque heabit opus pia CONSECRATIO facta. 

*** 
D. I. F. 

INSTRUCTIONS. 

If you want to cite and compel spirits to appear visibly before you and 
render you obedience, then observe the following instructions : 

1. Keep God's commands as much as you can possibly do. 

2. Build and trust solely upon the might and power of God ; believe 
firmly on his omnipotent help in your work, and the spirits will become 
your servants and will obey you. 

3. Continue your citations, and do not cease, even if the spirits do not 
appear at once. Be steadfast in your work and faith, for the doubter will 
obtain nothing. 

4. Take especial notice of the time, viz : 

Monday night, from eleven until three o'clock. 
Tuesday night, from ten until two o'clock. 
Wednesday night, from twelve until three o'clock. 
Thursday night, from twelve until two o'clock. 
Friday night, from ten until three o'clock. 
Saturday night, from ten until twelve o'clock. 

The Sabbath keep holy to the Lord Sabaoth, Adonai, Tetragrammaton. 

5. It must, at the same time, be new moon. Perhaps you may say, 
"Why these hours and signs — are they not all the days of the Lord? " 
It is true ; but not all hours, and all signs, are favorable to rule over their 
spirits. 

6. Complete the following circle, described in this work, on parchment, 
written with the blood of young white doves. The size of the circle may 
be at your own option. 

7. If you wish to undertake the operation, be sure to consecrate the 
circle previously. 

*** 

(See this Circle. Fig. 24.) 

Ego N. N., consecro et benedico istum Circulum per Nomina Dei 
Attissimi in ec Scripta, ut sit mihi et omnibus Scutum at Protectio 



102 SIXTH AND SEVENTH BOOKS OP MOSES. 

Dei Fortissimi Elohim Invincibilie contra omnes malignos Spiritus, 
gerurmque Potestates. In Nomine Dei Patris Dei Filii Dei Spiritus 
Sancti. Amen. 

Upon your entrance into this Circle speak as follows : Tetragrammaton, 
Theos, Ischiros, Athanatos, Messias, Imas, Kyrie Eleison. Amen. 

After you have entered the Circle begin your operation with the follow, 
ing prayer from the Ninety-first Psalm. 

He that dwelleth in the secret place of the Most High shall abide under 
the shadow of the Almighty. I will say of the Lord, He is my refuge 
and my fortress, my God, in Him will I trust. Surely he shall deliver me 
from the snare of the fowler and from the noisome pestilence. He 
shall cover thee with his feathers, and under his wings shalt thou trust. 
His truth shall be thy shield and buckler. Thou shalt not be afraid for 
the terror by night, nor for the arrow that fiieth by day. Because thou 
hast made the Lord, which is my refuge, even the Most High, thy habita- 
tion. There shall be no evil befall thee, neither shall any plague come 
near thy dwelling. Because he hath set his love upon me, therefore will 
I deliver him. I will set him on high because he hath known my name. 
He will call upon me and I will answer him ; I will be with him in 
trouble, I will deliver him and honor. With long life will I satisfy him 
and show him my salvation, even so help me and all them that seek thy holy 
A God the Father jJfGod the Son ^ God the Holy Ghost Amen. 



Citation 

OF THE 

SEVEN GREAT PRINCES 

FROM THE 

Sixth and Seventh Boohs of Moses Biblia Magical. 



CITATIO AZIELIS. 

Agla Cadelo, Samba, Caclem, Awenhatoacoro, Aziel, Zorwotho, 
Yzewoth, Xoro, Quotwe, Theosy, Meweth, Xosoy, Yachyros, Gaba, 
Hagay, Staworo, Wyhaty, Ruoso Xuatho, Rum, Ruwoth, Zyros, 
Quaylos, Wewor, Vegath, Wysor, Wuzoy, Noses,* Aziel.* 

CITATIO ARIELIS. 

Yschyros, Theor Zebaoth, Wyzeth, Yzathos, Xyzo, Xywethorowoy, 
Xantho, Wiros, Rurawey, Ymowe, Noswathosway, Wuvnethowesy, 
Zebaoth, Yvmo, Zvswethonowe, Yschyrioskay, Ulathos, Wyzoy, 
Yrsawo, Xyzeth, Durobijthaos Wuzowethus, Yzweoy, Zaday t Zywaye, 
Hagathorwos, Yachyros, Imas, Tetragrammaton, Ariel, 



*t*S4*4J* 



SIXTH AND SEVENTH BOOKS OF MOSES. 108 

CITATIO MARBUELIS. 
Adonay, Jehova, Zebaoth, Theos, Yzhathoroswe, Wehozymathos, 
Zosim, Yghoroy, Vegorym, Abaij, Wogos, Gijghijm, Zewoij, Ykosowe, 
Wothym, Kijzwe, Uijwoth, Omegros, Hehgewe, Zebaoij, Wezator, 
Zibuo, Sijbetho, Ythos, Zeatijm, Wovoe, Sijwoijmwethij, Pharvoij, Ze- 
wor, Wefgos, Ruhen, Hvbathoroos, Stawows, Zijen, Zijwowij, Haros, 
Worse, Yzwet, Zebaoth, Agia, Marbuel. 



*%?%?*& 



CITATIO *MEPHISTOPHILES* 
Messias, Adonaij, Weforus, Xathor, Yxewe, Soiaweijs, Yxaron, 
Wegharh, Zljhalor, Weghaij, Wesoron, Xoxijwe, Zijwohwawetho, 
Ragthoswatho, Zebaoth, Adonaij, Zijwetho, Aglaij, Wijzathe, Zadaij, 
Zijebo Xosthoy, Athlato, Zsewey, Zyxyzet, Ysche, Sarsewu, Zyzyrn, 
Deworonhathbo, Xyxewe, Syzwe, Theos, Yschaos, Worsonbefgosy, Gefc 
gowe, Hegor, Quaratho, Zywe, Messias, Abarabi, Mephistophiles. 

CIDATIO BARBUELIS, 
Yschiros, lmns, Zebaoth, Otheos, Kuwethosorym, Zylohym, Zaday, 
Yschowe, Quyos, Zenhatorowav, Yzwesor, Xywoy, Yzyryr, Zalijmo, Z* 
baoth, Adonaii, Messios, Aglaabaij, Stoweos, Hijwetho, Ycoros, Zijwetho, 
Uwoim, Chamoweo, Zijzobeth, Sotho, Emnohalj, Zedije, Huwethos, 
Chorij, Yzquoos, Lijraije, Weghoijm; Xiixor, Waijos, Gofaljme, Toroswe, 
Yeijros, Emanuel, Imas, Barbuel. 

CITATIO AZIABELIS. 
Thoeos, Ygweto, Yzgowoij, Quiseo, Wijzope, Xorsoij, Nowetho, Yxose, 
Haguthou, Xoro, Theos., Magowo, Wijzosorwothe, Xaroshaij, Zebaoth, 
Emanuel, Messia, Yzijwotho, Zadaij, Xexhatosijmeij, Buwatho, Ysewet, 
Xijrathor, Zijbos, Malhato\i, Yzos, Uzewor, Raguil, We wot, Yzwewe, 
Quorhijm, Zadob, Zibathor, Weget, Zijzawe, Ulijzor, Tretragaammaton, 

CITATIO ANIQNELIS. 
Thoeos, Aba, Aaba, Aba, Agathoswaij, Yzoroij, Ywetho, Quardos, 
Quasoai Uschjjros, Cijmoe, Qowathim, Gefoij, Zarobe, Weghatj, Ohe- 
gathorowaij, Mesows, Xalose, Waghthorsowe, Wephatho, Yzebo, Sto- 
rilwethonaij, Quorathon, Sijbo, Mephor, Wijhose, Zaloros, Ruetho, 
Zebaathonaijwos, Zijweth, Ycarij, Ruwethonowe, Ruiathosowaij Zebaoth, 
Messias, Aniquel. 

[Now follow the four leaves— Figs. 24, 25, 26, 27, 28.] 



104 SIXTH AND SEVENTH BOOKS OF MOSES. 



CIRCLE WRITTEN ON PARCHMENT 



WITH THE 



BLOOD OF WHITE YOUNG DOVES. 



(Fig. a*) 




SIXTH AND SEVENTH BOOKS OF MOSES. 105 



* 



ft 



* 



AZIELIS 

Seal or Character for Coercion and Obedience. 



(Fig. 25.) 




106 SIXTH AND SEVENTH BOOKS OP MOSES. 



* 



© 



* 



ARIELIS 

Seal or Character for Coercion and Obedience, 



(Fig. 25) 




SIXTH AND SEVENTH BOOKS OP MOSES. 107 



© 



* 



(£ 



MARBUELIS 

Seal or Character for Coercion and Obedience. 



(Fig. 26.) 



*stmm 









?y) 



mm; 



&\ 6$X 












108 SIXTH AND SEVENTH BOOKS OF MOSES. 

* » * 

MEPHISTOPHILIS 

Seal or Character for Coercion and Obedience. 



(Pig. 26.) 




SIXTH AND SEVENTH BOOKS OF MOSES. 109 



* 



* 



* 



6ARBUELIS 

Seal or Character for Coercion and Obedience; 



(Fig. 27.) 




110 SIXTH AND SEVENTH B00K8 OF MOSES. 



* 



* 



AZIABELIS 

Seal or Character for Coercion and Obedience. 



(Fig. 27.) 




SIXTH AND SEVENTH BOOKS OF MOSES. Ill 



* 



* 



Si 



ANTQUELIS 



Seal or Character for Coercion and Obedience* 



(Fig. a8.) 




112 SIXTH AND SEVENTH BOOKS OF MOSES. 

m fjp Py 

NOTE. 

THE USE OF THE SEALS. 

When these great princes do not appear immediately on the fort- 
going Citations, or if they hesitate in their obedience, then take frank- 
incense and myrrh, and cast them upon burning coals, and when the 
smoke arises, place the spirit-seal thereon, with the following mysterious 
words: 

AAA 

Ex VI. and VII. Libro 
MOSIS. 

Bibliae Arcano 

MAGICAE. 

ALTISSIMA DIE VERBA. 

SPIRITUUM CACTIVA MOSIS AARON Et SALOMOINS. 
Zijmuorsobet, Noijm, Zavaxo, Quehaij, Abawo, Noquetonaij, Oasaij, 
Wuram, Thefotoson, Zijoronaifwetho, Mugelthor, Yzxe, Agiopuaij, 
Huzije, Surhatijm, Sowe, Oxursoij, Zijbo, Yzweth, Quaij, Salarthoa, 
Qaij, Qeahaij, Qijrou, Sardowe, Xoro, Wugofhoswerhij, Kaweko, 
Ykquos, Zehatho, Aba. Amen. 

Apparitio, or the Apparition, 
Is almost instantaneous upon these mysterious words and procedure. As 
soon as they appear, however, address them and compel them to obedi- 
ence with the following coactionis 

BINDING OF MOSES. 
Zebaoath, Abatho, Tetragrammaton, Adonaij, Abathoij, Xijhawe, 
Aglaij, Quohowe, Agla, Muijroshoweth, Phalowaij, Agla, Theos, Mes- 
sias Zijwethororijm, Feghowo, Aba, Mowewo, Choe, Adonaij, Cewoe, 
Christohatos, Tetragrammaton. 

INSTRUCTIONS. 
Since the spirits will now appear quickly, bring your desires for- 
ward honestly, as if before your fellow-man, without fear, for noth- 
ing can harm you, much rather, all must serve you and yield obt* 



SIXTH AND SEVENTH BOOKS OF MOSES. 113 

dience and serve you according to your wishes. In this connection, be 
careful that you do not compromise in any degree with the spirit for all 
this power, and word of might, which Moses, Aaron and Solomon used 
according to the revelations of God, are sufficient to compel the spirits to 
reveal to you the treasures of the earth and sea, and to give them t© you 
without harm and deception. 

# Mihi x Fausto ^ Crede (fff) Experto # 

REMARKS. 

AZIEL is a very prompt treasure-spirit of the earth and of the sea. He 
appears in the form of a wild ox. 

ARIEL is a very serviceable spirit, and appears in the form of a fero- 
cious dog. He commands the lost treasures of the land and sea. 

MARBUEL appears in the form of an old lion. He delivers the treas- 
ures of the water and the land, and assists in obtaining all secret knowl- 
edge and honors. 

MEPHISTOPHILES is ready to serve, and appears in the form of a 
youth. He is willing to help in all skilled arts, and gives the spiritus 
Servos, otherwise called "familiares." He brings treasures from the 
earth and from the deep very quickly. 

BARBUEL is a master of all arts and all secret knowledge, a great 
master of all treasure. He is very accommodating, and appears with 
alacrity in the form of a wild hog. 

AZIABEL is a prince of the water and mountain-spirits and their 
treasures. He is amiable, and appears with a large crown of pearls. 

ANITUEL appears in the form of a serpent of Paradise. He confers 
great wealth and honors according to wish. 

APPENDIX ^ MAGICUS 

The Seals or General Characters of the Seven Great Princes of Spirits 
must be written upon virgin parchment, with the blood of butterflies, at 
the time of full moon ; besides this, know that the Seven Great Princes 
of Spirits have among them some of the legions of crown-spirits which 
were expelled from Heaven, ita ex Revelatinoe Traditio. VI. et VII. 
libri Mosis. Amen, fff 

Mundus ater cum illis 

Me pactum dicit habere, 
Sed me teque Deus 

Te illo custodiat omnes. 

D. I. F. 
VALEDICTIO OR DISMISSAL OF THE SPIRITS. 

Since the spirits have now served you according to your wish, dismiss 
and discharge them as follows : 

Zebaoth, Theos, Yschyres, Messias, Imas, Weghaymnko, Quoheos, 
Roveym, Christoze, Abay, Xewefaraym, Agla. 

And now depart in the name of God ; praise, live and thank God to 
the 

E. N. D, 



114 SIXTH AND SEVENTH BOOKS OF MOSES. 



Peter. James. John. Andrew. Philip. Thomas. 

J eh ova 

Messias Urim Thummim' 

A— 

Bartholomew, Matthew, James, Alpheus, Simon the 
Canaanite, Judas, Thaddeus, Matthias. 



This Table belongs to the Chapter of the Laws. 



II. 

TABELLAE RABELLINAE 

SPIRITI-COMMANDO, 

id est 
MAGIAE ALBAE et NIGARAE CITATIO ^ GENERALIS 

Upon all Spirits, Good and Evil. 

ROMAE 

Vaticano ad Arcanum Pontificatus under Pope Alexander VI., printed in 

the year 1501. 



CITATIO GENERALIS MOSIS, AARONIS et SALOMONIS CAN 
ONIZATA AB ALEXANDRO VI. 

Aba, Alpha, Omega, Hewozywetony, Xewerator, Menhatoy, Queo, 
Zuwezet, Rumoy, Ruwetze, Quano, Duzy, Xenthono-Rohmatru, Xono, 
Xonozebethoos, Zebaoth, Aglay, Tetragammaton, Adonay, Theos, 
Ysehyroroseth, Zumquvos, Nywe, Athanatos, Thoy, Quyhet, Homor, 
Wethoum, Ywae, Ysgeboth, Oray, Zywo, Ysgewot, Zururogos, Zuy, 
Zywethorosto, Rurom, Xuwye, Xunewe, Keoso, Wecato, Zyweso, Tetra- 
grammaton. 

Pronounce the name of the good »r evil f f f spirit distinctly, when he 
will appear very suddenly ; you may then address him. 



SIXTH AND SEVENTH BOOKS OF MOSES. 115 



COARCTIO OR THE BINDING OF SPIRITS. 

Theohatatos, Quyseym, Gefgowe, Phagayr, Messias. Amen. 

MONARCHIA OF THE GOOD SPIRITS FAMILIARES 

to cite for all human ministration are the following : 

Seraphim Uriel, Cherubim Raphael, Thronus Oriphiel Dominatio 
Zachariel, Potestas Gabriel, Virtus Barbiel, Principatus Requel, 
Archangelus Anael, Angelus Phaleg. 

These are the Princes of the (IX.) Choir of Angels. They have 
among them many 

1,000 times 1,000 without end 

Millia Millium sine Fine Dicentium 

Sanctus, Sanctus, Sanctus. 

These angel princes appear very willingly to human beings to help and 
serve them in all things, as well as the following : 



******* 



BONI SPIRITUS, or GOOD SPIRITS. 
Chymchy, Asbeor, Yzazel, Xomoy, Asmoy, Diema, Bethor, Arfose, 
Zenay, Corowe, Orowor, Xonor, Quiheth, Quato, Wewor, Gefowe, 
Gorhon, Woreth, Hagyr, Welor. 

tit 

ACHARONTICA SPIRITUS 

Even though Evil, they are still Familiar or Ministering Spirits, and 

Ready to Serve. 

Thebot, Wethor, Quorthonn, Ywote, Yrzon, Xysorym, Zuwoy, Puchon, 
Tulef, Legioh, Xexor, Woryon. 

** * | * * * 

INSTRUCTION. 
Concerning the Magia Albia, take notice, that all good spirits must be 
cited when the moon is full, the Princes of the (IX.) Choir of angels as 
well as other good angel-spirits. 

Concerning the Magia Nigra, take notice, that the VII. Princess of 
Devils must be cited in new moon, other evil spirits are cited the most 
readily in the dark of the moon, or at the time of an eclipse of the sun or 
moon. The circle already described, as coercive of hell, is for all spirits. 

VALEDICTIO, OR DISMISSAL, 
of all good and bad spirits according to the tradition of the Tabella 
Rabellini, out of the Sixth and Seventh Books of Moses. 
Theos, Zebaoth, Adonay, Ischiros, Zaday, Messias, Salomos, Yweth, 
Thoros, Yzheto, Thyym, Quowe, Xehatoym, Phoe, Tetragrammaton. 

Now pronounce the name of the spirit and let him depart in peace. 
Deus Principium et Finis. 



116 SIXTH AND SEVENTH BOOKS OF MOSES. 
(Front side— Fig. 29.) 



TREASURE 

ELEVATION 

AND 

SPIRITUAL REDEMPTION, 

AUTHORIZED, DEDICATED AND CONSECRATED IN 

High. X>Gimstift 9 

AT 

BAMBEBG. 



N 



J • Jfcfi* S« U» $»• 
IN 

ADOYAH. 

Chananyah. 

Ahmen 
OF 1 GOD, 

The Father ^ God the Son |J* >J< God the Holy Spirit. ^ 
YES CHAYA HETH RACHMYEL AYSCHER. 

The Innocent, holy blood of Jesus Christ, the Son of God, 
cleanses us from all sin and give you spirits of eternal rest and 
peace through Jesum Christum Cfr the Son of God. 

AWEL **? YIHEYE. 

Therefore, may the spirits of Jesus Christ redeem you from all 
pain and suffering, and give us the treasures that are here, 
through the shed blood of I. N. R. I. Eei Elyon Jesus Christi 
Eheyoha. Amen. 



Optimo Successu Remissum. 



SIXTH AND SEVENTH BOOKS OP MOSES. 117 



1 . p 

THE 

Schemhamforas 

Which will certainly bring to light the Treasures of Earth, if buried 
in the Treasure-Earth. 










\^k^\B^ i vt 










><? ' H <H S CHAM t J N + ^ SS. 






















c 


From the Arcan Bible of Moses. 

FROM 

P. Hoffman, Jesuit. 

Composed ad Proxim. 
L. MISCHINSKY, at RAOL, MDCCXLVI. 







118 SIXTH AND SEVENTH BOOKS OF MOSES. 



SCHEMHAMPHORAS, 

No. 1. 




Seu septuaginta duo Diwina Nomina in lingua 
Hebraic, denotant semper Nomen deisive legantur a 
principo fine veladextrisant sonistris suntque in- 
gentis virtuti*. 



SIXTH AND SEVENTH BOOKS OF MOSES. 119 



SCHEMHAMPHORAS, 
No. 2. 




120 SIXTH AND SEVENTH BOOKS OF MOSES. 

III. 

SEMIPHORAS AND SCHEHflAMPORAS 

KING SOLOMON. 



WESAL, DUISPBURG AND FRANKFORD : 

Printed and Published by Andrew Luppius, Licensed Bookseller in 

the above Cities. 

1686. 



An Humble Prayer for the Attainment of Wisdom and Under- 
standing. 

" For the Lord giveth wisdom, out of his mouth cometh knowledge and 
understanding." — Proverbs ii. 6. 

" If any of you lack wisdom let him ask of God, that giveth to all men 
liberally, and upbraideth not." — Epistle of James i. 5. 

Oh, God my Father and Lord of all goodness, who didst create all 
things by Thy word, and who didst prepare man in thy wisdom to rule 
over all creatures that were made by Thee, that he should rule over the 
world with holiness and righteousness, and judge with an upright heart. 
Give unto me that wisdom that is constantly around Thy throne, and cast 
me not out from among Thy children. For I am Thy servant, and the 
son of Thy hand-maiden, a weak creature of a short existence, and too 
weak in understanding, in right, and in the law. Send it down from Thy 
high heaven and from the throne of Thy glory that it may abide with me 
and labor with me, that I may know and do the things that are pleasing unto 
Thee. For Thy wisdom knoweth and understandeth all things, and let it 
lead me in my works and protect me in its glory, and my labors will be 
acceptable unto Thee. When I was yet in my youth I sought wisdom 
without fear in my prayer. I prayed for it in the temple, and will seek it 
to my end. My heart rejoiceth over it as when the young grapes ripen. 
Thou art my Father, my God, and my Shepherd, who helpest me. Thy 
hand created and prepared me ; teach me that I may learn Thy com- 
mandments ; open my eyes that I may behold the wonders of Thy law. 
Remember, Lord, Thy covenant, and teach me what to say and think. 
Instruct me and so shall I live. Lord, show me Thy ways, lead me in 
Thy truth, and teach me. I am Thy servant, teach me that I may un- 
derstand Thy evidence. Console me again with Thy help and let the 



SIXTH AND SEVENTH BOOKS OF MOSES. 121 

happy spirit sustain me. Thou lover of life, Thy immortal spirit is in all 
things. Teach me to work in a manner that is well pleasing unto Thee, 
for Thou art my God. Let Thy good spirit lead me in pleasant paths. 
With Thee is the living fountain and in Thy light we see the light. Let 
my goings be established, and let no unrighteousness rule over me. 
Teach me wholesome manners and enlighten me, for I believe Thy com- 
mandments. Lead me in Thy truth and teach me, for Thou art the God 
who helps me, and I wait daily before Thee. Let Thy countenance shine 
upon Thy servant and teach me to know Thy justice. Let me behold Thy 
glory, for Thou, Lord, art my light, and Thou wilt turn my darkness into 
day. Wilt Thou join Thyself with me in eternity, and trust me in right- 
eousness and in judgment, in grace and mercy, yea, wilt Thou join me in 
faith that I may know Thee, the Lord. Lord, let my complaints come 
before Thee. Instruct me according to Thy word. Let my prayers come 
before Thee, rescue me according to Thy word. Show me Thy ways, oh, 
Lord, that I may walk in Thy truth. Keep ray heart in singleness that 
I may fear Thy name. I will remember Thy name from childhood, 
therefore, all people will thank Thee forever and ever. Amen. 

In the name of the highest, almighty Creator, I, King Solomon, hold to 
the interpretation of the name of (God) Semiphoras, in other words, the 
First and the Greatest, the oldest and hidden mystery of great power and 
virtue, to obtain all that which is asked of God, for God must be wor- 
shipped in spirit and in truth, which consists not in many and vain words, 
because each word and name of God is self-existent, and therefore the 
name and prayer must agree, and no strange name must be used un- 
necessarily if anything fearful or wonderful is intended to be accomplished, 
in order that the divine quality may pour into our soul and spirit His 
grace and gifts — that is the consciousness of God in His name through 
which he comes near and abides with those who know His name. There- 
fore, this name must be held in the highest honor and should be hidden 
from all frivolous and unworthy persons, since God says himself in 
Exodus : Out of all places will I come unto thee and bless thee, because 
thou rememberest my name. Therefore, have the Hebrew Maccabees 
seventy-two names for God, and named and wrote Schemhamphora, the 
name of seventy-two letters. 

First, it must be known that the names of God cannot be taught and 
undersood except only in the Hebrew language, neither can we pronounce 
them in any other dialect, as they were revealed to us through the grace 
of God. For they are the sacrament and emanation of divine omnipo- 
tence, not of man, nor of angels, but they are instituted and consecrated 
through the (generent) of God, to instil divine harmony in a certain man- 
ner according to the characters of his immovable number and figure, and 
of which those that are appointed over the heavens are afraid. The an- 
gels and all creatures honor them and use them to praise their Creator, 
and to bless Him with the greatest reverence in His divine works, and 
whosoever will apply them properly with fear and trembling and with 
prayer, will be powerfully enlightened by the spirit of God — will be joined 
with a divine unity — will be mighty according to the will of God — thai 
he can perform supernatural things — that he can command angels and 
devils— that he can bind and unbind the things of the elements, over 



122 SIXTH AND SEVENTH BOOKS OF MOSES. 

which he may elevate himself through the power of God. Therefore, 
he, who has purified and improved his understanding and morals, and 
who, through faith, has purified his ears, so that he may without spurious 
alterations call upon the divine name of God, will become a house and a 
dwelling-place of God, and will be a partaker of divine influences, etc., 
etc. 

On the other hand, the order of God should be known, that God makes 
«se of other words among angels and also others among men, but the 
true name of God is known neither to men nor to angels, for He has re- 
served it and will not reveal it until His order and exhibition are fulfilled 
and perfected. After that the angels will have their own tongues and 
speech, about which we need not concern ourselves, because it is not nec- 
essary for us to examine them. 

In the third place, all the names of God are taken by us from His 
works, as indicating a communication with God, or are extracted out of 
the divine scriptures through the art of Cabalisticam, Calculatoriam, 
Notariacam and Geometriam. 

The beginning of the name and word Semiphoras, which God the Cre- 
ator, Jehovah gave in Paradise, embraces three Hebrew letters, Jehovah 
the inscrutable Creator of the world, almighty Providence, and all- 
powerful strong Deity. 

After this there are four parts of the earth which are the most subtle 
light of the spiritual world : 4. Hierarchus, Cherubim et Seraphim, 
Potestates et Virtutes, Archangelos et Angelos, Spiritus et Animus 
Hominum, which come before God. This part of the world has also four 
angels that stand upon the four corners of heaven ; they are Michael, 
Raphael, Gabriel, Uriel; four angels stand for the elements, namely, 
Seraph, Cherub, Tharsis, Ariel ; four highly enlightened men full of the 
light of God. 

For the other light or part of the world is the heaven of all the stars ; 
has four Triplicitates of the twelve signs, under which the sun revolves 
yearly, making the change of seasons, the Spring, Summer, Fall and 
Winter of birth and corruption, and changes the fourth element. 

In the third part of the work are the elements and everything that is 
subordinate to them, in which is the small world, man. He again has 
four elements within him. Anima is in the head, per nemos; Spiritus is 
in the heart, and operates through the arteries ; Corpus is the whole body 
with the veins ; Genius, a spark of fire, is in the kidneys, and governs 
birth. He has four spiritual and strong working faculties, as facultates 
actiones, or spiritus, as his Animali, Vitalis, Naturalis, Genitions. The 
soul has inward senses, as sensum communene ; in which faith takes hold 
as (fides) and other senses Intellectus in the brain. 

2. Imaginatrix, the imagination is another soul-operation or phantasie, 
which draws a picture of power and accomplishes all things. 

3. Rativtanatio repeats the Species on the mind on all causes and 
judgments, Scientia ; if the soul will now turn to real reason, it will ob- 
tain a knowledge of all worldly wisdom. 

4. Memoratrix, the memory, retains all things which pertains to the 
faculties and operations of the spirit, to bring an experimentum et Sensus ; 
through agitation of the nerves the increase of the human race is effected 



SIXTH AND SEVENTH BOOKS OF MOSES. 123 

by God. The living spirit of the heart embraces within itself four vir- 
tues : Justitia, Temperantia, Prudentia, Fortitudo, and these lie in the 
arterial blood and connect the soul with the body. Appetitus Sensitivus; 
the natural spiritual action and power lies in the liver and arteries, and 
effect motion and attraction, support and subsistence ; the proper spirit 
of strength and sap lies in the kidneys ... to multiply through 
divine perfection. 

The body has four elements, namely, spirit, fruit, flesh and bone — four 
Complexions or temperaments, warm, wet, dry ; attraction is produced by 
warmth, dryness, dampness; rel retentio is produced by coldness and 
dryness ; Lien Cactio by warmth and wet, id est stomachus : four wet, 
gall, blood, mucus and melancholia. 

In the fourth quarter of the world there is darkness, instituted for con- 
demnation in wrath and for punishment. Four princes of devils are 
injurious in the four elements : Samael, Azazel, Azael, Mehazaer, four 
princes of devils over the four quarters of the earth, Oriens, Pagmon, 
Egyn, Amayon. 

The first Semiphoras is that of Adam, because he spoke with the Cre- 
ator in Paradise. 

The second Semiphoras, because he spoke with angels and spirits. 

The third, because he spoke with devils. 

The fourth, because he spoke with the creatures of the four elements, 
the birds, the fishes, the animals, and the creeping things of the earth. 

The fifth, because he spoke with inanimate objects, as herbs, seeds, 
trees, and all vegetation. 

The sixth, because he spoke with the winds. 

The seventh, because he spoke with the sun, moon and stars. 

By the power of the seven Semiphoras he could create and destroy all 
he desired. 

The first Semiphoras was acknowledged by Adam, since God created 
him and placed him in Paradise, where he was allowed to remain only 
seven hours. The name is Jove, which name must be pronounced only 
in the greatest need, and then only with the most devout feelings toward 
the Creator. In this case you will find grace and sure help. 

The second Semiphoras, in which Adam spoke with angels, and which 
gave him the expression, yeseraye, that is, God without Beginning and 
without End, must be pronounced when speaking with angels, and then 
your questions will be answered and your wishes fulfilled. 

The third Semiphoras, in which Adam spoke with the spirits of the de- 
parted, and inquired of them, who gave him satisfactory answers upon 
the word, Adonay Sabaoth, cadas adonay amara ; these words must be 
uttered when you wish to collect winds, spirits or demons, Aly, Adoy, 
Sabaoth, amara. 

The fourth Semiphoras, Layamen, lava, firin, Iavagellayn, Lavaquiri, 
Lavagola, Lavatasorin, Layfialafin, Lyafaran ; with this name he bound 
and unbound all animals and spirits. 

The fifth Semiphoras, Lyacham, Lyalgema, Lyafarau, Lialfarah, Le- 
bara, Lebarosin, Layararalus ; if you wish to bind equals, as trees and 
seeds, you must pronounce the above words. 

The sixth Semiphoras is great in might and virtue; Letamnin, L» 



124 SIXTH AND SEVENTH BOOKS OF MOSES. 

taylogo, Letasynin, Lebaganaritin, Letarminin, Letagelogin, Lotafalosia* 
Use these when you desire the elements or winds to fulfil your wishes. 

The seventh Semiphoras is great and mighty. They are the names of 
the Creator, which must be pronounced in the beginning of each under- 
taking : Eliaon yoena adonay cadas ebreel, eloy ela agiel, ayoni, Sachado, 
essuselas eloyrn, delion iau elynla, delia, yazi, Zazael, paliel man, umiel, 
onela dilatan saday alma paneim alym, canal deus Usami yaras calipix calfas 
sasna saffasaday aylata panteomel auriel arion phaneton secare panerionys 
emanuel Joth Jalaph amphia, than demisrael mu all le Leazyns ala 
phonar aglacyei qyol paeriteron theferoym barimel, jael haryon ya apiolell 
echet. 

These holy names pronounce at each time in reverence toward God, 
when you desire to accomplish something through the elements or some- 
thing connected therewith, and your wishes will be fulfilled, and what is 
to be destroyed will be destroyed, for God will be with you because you 
know his name. 

E3P" The following is another name of Semiphoras which God gave to 
Moses in seven parts. 

The first is, when Moses concealed himself and spoke with God, when 
the fire burned in the forest without consuming it. 

The second, as he spoke with the Creator on the mountain. 

The third, when he divided the Red Sea, and passed through with the 
whole people of Israel, etc. 

The fourth, when his staff was turned into a serpent which devoted 
the other serpents. 

The fifth, are the names which were written on the forehead of Aaron. 

The sixth, when he made a brazen serpent and burned the golden calf 
to divert pestilence from the Israelites. 

The seventh, when manna fell in the wilderness and when water gushed 
from the rock. 

In the first are the words which Moses spake as he went on the moun- 
tain, when he spoke to the flames of fire : Maya, Affaby, Zien, Jaramye, 
yne Latebni damaa yrsano, noy lyloo Lhay yly yre Eylvi Zya Lyelee, 
Loate, lideloy eyloy, mecha ramethy rybifassa fu aziry scihiu rite Zelo- 
habe vete hebe ede neyo ramy rahabe (conoc anuhec). If you pray 
this word to God devoutly your undertaking will be fulfilled without a 
doubt. 

In the second are the words which God spake to Moses as he went on 
the mountain : Abtan, Abynistan, Zoratan Juran nondieras, potarte faijs 
alapeina pognij podaij sacroficium. In these words the prophet spoke to 
the angels with whom the four quarters of the earth are sealed, through 
which the temple was founded Bosale. If you wish to pronounce these 
you should fast three days, be chaste and pure, and then you can perform 
many wonders. 

In the third are words which Moses spake in order to divide the Red 
Sea: Oua claiie saijec holomomaatl; bekahn aijclo inare asnia haene 
hieha ijfale malieha amija aremeholona queleij, Lineno feijano, ijoije ma- 
lac habona nethee hijcere. If you have lost favor of your master, or if 
you wish to gain the good-will of some one, speak these words with fervor 
and humility, etc. 



SIXTH AND SEVENTH BOOKS OF MOSES. 125 

In the fourth are words which Moses spake when he changed his staff 
into a serpent : Micrato, raepijsathonich petanith pistan ijttn ijer hijgarin 
ijgnition temayron aijcon dunsnas castas Lacias astas ijecon cijna caihera 
natu facas. Pronounce these names when you wish to have your desires 
fulfilled. 

In the fifth are the written names of the forehead of Aaron as he spake 
with the Creator : Sadaij haijlves Lucas elacijus jaconi hasihaia ijein ino, 
sep, actitas barne lud doncnij eija iehhu reu, vaha, vialia, eije. Vie haija 
hoij asaija salna hahai, cuci ijaija. Elenehel, na vena; setna. The 
names are powerful in satisfying each request. 

In the sixth are names which were written upon the staff of Moses, 
when he made the brazen serpent and broke the golden calf: Tane mare 
syam, abijl ala, nuno, hija actenal tijogas ijano, eloim ija nehn ijane haij 
ijanehn, ahijaco mea. With this name destroy all sorcery and evil. 
You must not pronounce it with levity in your works. 

In the seventh are words which Moses employed in leading the Israel- 
ites out of Egypt, with which he brought manna fr.om heaven and caused 
the water to flow from the rock : Sadaij amara elon pheneton eloij eneij 
ebeoel messias ijahe vehu hejiane, ijanancl elijon. Pronounce these 
words when you desire to do something wonderful, or when you are in 
great need, and call earnestly on God, etc. 

PRAYER. 

Oh, thou living God ; thou great, strong, mighty, holy and pure Creator 
full of mercy — a blessed Lord of all things ; praised be thy name. I im- 
plore Thee, fulfil my desire. Thou canst work. Permit us to accomplish 
this work. Grant us thy grace and give us thy divine blessing, that we 
may happily fulfil this work. Thou, holy, merciful and gracious God, 
have mercy upon us. Thy name, Jeseraire be adored forever and ever. 
Amen, etc. 

In the name of the Almighty Creator, I, Solomon, hold to the declara- 
tion of the divine names : Agla. Thou art a mighty God to all eternity. 
He who bears upon his person this name, written upon a gold plate, will 
never die a sudden death. Ararita — a beginning of all unity. Ahen — 
thou solid rock, united with the Son. Amen, etc. Thou, Lord, a true 
king, perfect it, etc. 

The names consist of the beginning of the chapters Adonay, which 
the Hebrews made use of instead of the unutterable name, Asser 
Eserie. 

The seven mighty names may be obtained at a favorable hour and 
place : Comiteijon, sede aij, throtomas, sasmagata bij ijl ijcos. 

The four names of the Creator : Jva, Jona, eloij, Jeua. He who calls 
often upon God in faith and with fear, and carries with him the golden 
letters, will never want for an honorable subsistence and good clothing. 
The name which Adam uttered at the entrance to hell is mephenaij pha- 
ton. He who bears this name with him is unconquerable. 

The name which God communicated to Moses on Mount Sanai, Ha- 
cedion, will put away all causes for sorrow. 

Tne name which Joshua prayed when the sun stood still, baahando, 
heh»k>ir, dealzhat, brings vengeance upon enemies. 



126 SIXTH AND SEVENTH BOOKS OF MOSES. 

The ten names of Sepiroth, I, Solomon, spoke in my prayer to God, 
and he gave me wisdom : Ethor, Hoehmal, binach, baesed, Geburah, 
thipheret, nezath, hod Jehod malchut 

Now follow the ten names of God : Eseie, Jod teragrammaton, Tetra- 
grammaton Saboth, elohim Sabaoth, Sadaij Adonaij nulech, all with ten 
letters. Tetragrammaton Vedath have eight letters. Ehoie, the self-ex- 
istence of God, Arerite Aser, ehele, the names of God of seven letters. 

Eseh, used by Moses as the fire of God, Elion has five letters and they 
are all Hebrew characters. 

Emeth, the true God, is God's seal. The explanation of the ten names 
of God and the ten Sephiroth, is given in Cornel Agrippa de occulta 
Philosophia, Lib. 3, Cap. 10. 

Hacaba, the holy and adored God. 

Hu, himself the power of the Deity. 

Hod, Jod, a divine being. 

Jah, a just God, comparing himself with man. 

Inon. 

Jesuba, the Messiah will come in the golden age. 

Jaua, he who created the light. 

Isaia, with the name El, resembles the changed era (each made up of 
30. 

Mettatron for Sadai, each name composed of 314. 

Icuru Maapaz, both names are derived from a transposition of the name 
Jehova. 

Messiah is derived from a transposition of the letters in Jisma Macom. 

Na, the name of God, should be used in tribulation and oppression. 

Oromasim, Mitrim, Araminem, signify God and the Spirit These are 
three princes of the world. 

Pele, he who worketh wonders, etc. 

These names must be selected out of each letter constituting the work, 
for the accomplishment of which the help of God should be implored. 
Similar to a certain text, in Exodus xiv., consisting of three verses which 
are always written with seventy-two letters, beginning with the three 
words : Vaijsa, Vaiduo, Vaiot, which, when placed in a line, one and 
three, from left to right, the middle one transposed from the right to the 
left, as in a reverse order, constitutes one name, the seventy-two letters 
of which are named Schemhamphoras. 

If now the divine names, El or Jad, are added, there will be seventy- 
two names of God, each of them syllables, for it is written : My angel 
goeth before me, behold him, for my name is in him. These are seventy- 
two deacons of the five departments of heaven, there are so many nations 
and tongues, so many bodily functions, working with the seventy-two 
disciples of Christ. And this is one method which Cabalists use in mak- 
ing up these names. 

Another method to make the Schemhamforas is when the three verses 
are written in regular order from right to left subalternatim, without 
selecting this method from the tables of Zimph, or as it is selected from 
the table Commutationem. 

Vehuiah, Jeliel, Sitael, Elemiah, Mahasia, Lehahel, Achuiah, Cahetel, 
Haziel, Aladiah, Laviah, Caliel, Leuniah, Pahaliah, Nelchael, Leiaiel, 



SIXTH AND SEVENTH BOOKS OF MOSES, 127 

Melahel, Hahuiah, Mittaiah, Haaiah, Jerathel, Scehia, Rauel, Omael, 
Lecabel Vasarias, Jehujah Labahiah Chauakiah Mahadel Aniel Haamiah. 
Richael, ieiazcl hahael Michael, Vehuel, Daniel, Hahasias Imamiahs, 
Nanael, Nitael Behahia, Poiel Nemamiah ; Selalel, Harael, Mizrael, Sah- 
hel Annanuel Mehael damabiah menkiel Eliapel, Habuiah. Rochel Ja- 
bamiah Haianel. Maniah. 

In the first period of nature God was addressed by the name of Sadai 
Tvigrammaton. In the second period of the law he bore the unutterable 
name of Tetragrammaton, which is spoken Adonaij. In the period of 
grace he was called upon as Pentragrammaton effabile Jesu, which is 
also written Jusu, with four letters, and JHS with three letters. 

The Father gave all power to the Son, the angels received heaven, but 
in the name of God and Jesus, which is the first power in God. After- 
ward it spreads into the twelve and seven angels through which it was 
communicated to the twelve signs and seven planets, and consequently 
into all the servants and instruments of God, even to the humblest. 
Therefore, said Jesus : Everything which ye ask of the Father in my 
name, that will he give unto you, if ye pray unto him with a pure heart 
and a fervent spirit, for there is no other name given to man whereby he 
can be saved but the name of Jesus. Amen. 



OP THE BENEFIT AND USE OF THE SEMIPHORAS. 

That man who lays hold in strong faith and trust in the first Creator, 
must first implore the divine help and blessing, not only with the lips, but 
also with holy gestures and humble heart, praying fervently and contin- 
ually, that he may enlighten the mind, and take away from the soul all 
darkness of the body. For, precisely as when our souls are moved by 
some ordinary cause, so the soul moves all the members of the body to 
contribute something toward the accomplishment of a contemplated work. 
Therefore, the great Creator, when he is worshipped in spirit and in 
truth, and v/hen no unnecessary things are asked of Him, when the 
prayer is devoutly preferred, will cause the lower order of creatures to 
yield obedience to the wishes of man, according to their state, order and 
calling, for man was made in the image and likeness of God, and en- 
dowed with reason and working under the favor of God, he will obtain 
his desire through faith and wisdom : first, from the stars and from the 
heavens by the rational reflections of His spirit ; second, by the animal 
kingdom, through his senses j third, by the elements, through his fourfold 
body. 

Therefore, man binds all creatures through comparison, by calling upon 
the higher power, through the name and power which governs one thing, 
and thereafter through the lower things themselves, etc. 

And now, he who desires to become master of the working of the soul, 
must become familiar with the order of all things, just as they are ob- 
tained by God in their proper state, from the highest to the lowest, 
through natural connections, that he may descend as if from a ladder. 
0»i this account the Heathens committed the error of worshipping the 



128 SIXTH AND SEVENTH BOOKS OP MOSES. 

planets and fixed stars, not because they heard but because they were 
moved by the powers which governed them and were, at the same time, 
impelled thereto by the influence of their founder and creator. And in 
this manner, likewise, Christian nations have committed the error of pay- 
ing homage to departed saints and giving honor to the creature which 
belongs only to the Creator, and God is a jealous God and will not permit 
the worship of idols. The prayer of faith, therefore, in proper language, 
and for proper objects, is intimately related to the name of God, from 
which we descend by words, from one to the other, following each other 
out of a natural relationship, in order to accomplish something. 

The son, therefore, prevails upon the father that he may support him, 
although the father may not do so willingly; still since he is his offspring 
he must calculate to maintain him. How much greater care our heavenly 
Father must feel for us, if we serve him in a proper manner ? 

He who desires the influence of the sun, must not only direct his eyes 
toward it, but he must elevate his soul-power to the soul-power of the sun, 
which is God himself, having previously made himself equal to God, by 
fasting, purification and good works, but he must also pray in the name 
of the Mediator, with fervent love to God, and his fellow-man that he 
may come to the sun-spirit, so that he may be rilled with its light and 
lustre, which he may draw to himself from heaven, and that he may be- 
come gifted with heavenly gifts and obtain all the desires of his heart; 
and as soon as he grasps the higher light and arrives at a state of perfec- 
tion, being gifted with supernatural intelligence, he will also obtain super- 
natural might and power. For this reason, without godliness, man will 
deny his faith in Christ, and will become unacceptable to God, therewith 
often falling a prey to the evil spirits against whom there is no better 
protection than the fear of the Lord and fervent love to God and man. 

Mort people who are skilled in divine works, and who possess the right 
to command spirits, must be worthy by nature or become worthy by edu- 
cation ana discipline for their calling — must keep all their works secret, 
but may not CP n ceal it from a true and pious person. Dignity of birth 
comes from station, but it is due to Saturnum, Sol, Mercurium or Martem 
that he is made prosperous — that he is learned in Physics, Metaphysics 
and Theology. 

If a man has a knowledge of God, as the first great cause, he must also 
acknowledge other causes or cooperative spirits, and determine what 
official station of dignity and honor to accord to them ; and without which 
knowledge their presence and help cf nnot be enjoyed. Such honor and 
dignity must not be shown for the sake of the spirits but for the sake of 
their Lord, whose servants they are. In thi* manner the angels of God 
will encamp around those who fear and love *he Lord, and, as Augus- 
tinus says : " Everything possesses a predestined angel-power." For this 
reason the Hebrew theologians, Mecubaes and Ca^lists, named ten 
principle divine names as members of God, and tei» Numerationes or 
Zephirot, as raiment and instruments of the Creator, through which he 
is infused into all his creatures, according to the ordei of th* ten, Angelic 
and ten princely spirit-choirs, from which all things derive v heir power 
and quality. 

I. The name EHEIE, aser Eheie, its number Cether elion, on* Lord* 



SIXTH AND SEVENTH BOOKS OF MOSES. 129 

is the simplest Deity, which no eye has seen, is ascribed to God the 
Father, gives influence through the order Seraphin haiath, heiadosch, 
gate of holiness or of life, that transmits life to everything through Elieic. 
From this he flows in through premum mohele so that all things must 
exist — that the heavens must revolve every twenty-four hours. This 
wonderful being is called Intelligentia Mettatron, that is, a prince of 
faces. His office is to lead others into the presence of the Sovereign, and 
through him God spake to Moses. 

2. JEHOVAH, Jod, vel Jah, his number Chochma — wisdom : The 
Deity full of spirit. The firstborn son through whom the Father re- 
deemed man from his curse, is infused through the order of Cherubim, 
Hebrew Ophanim, of the form or Council. From these he flows into the 
star-bedecked heavens, and produces there many figures. Chavs of crea- 
tures, God, Jod, Tetragrammaton, through the peculiar Intelligentiam 
razielem, who was a representative of Adam, etc. 

3. TETRAGRAMMATON ELOHIM, his number is called Binah. 
That is, caution or sense, and signifies pardon and rest, cheerfulness, re- 
pentance and conversion — the great trumpet, the redemption of the world 
and life in time to come, is adopted to the Holy Spirit and flows in his 
might through the order of Thronorum, which is called Arabim in 
Hebrew — that is, the great, strong and mighty angels, from thence 
through the Saturui Sphaeram it gives to liquid matter the form Stopsie, 
which was an Intelligentia Zaphekiel, was Noah's representative, and 
another Intelligentia Jophiel, Shem's representative, and these are the 
three highest and greatest Numerationes, as a throne of the divine Persons, 
through whose commands everything takes place, and which is completed 
by the other seven, which, in this account are called Numerationes fab- 
rice, etc. 

4. El, his number Haesed, that is, grace or goodness, and is called 
mercy, pity, great power, sceptre and right hand, and flows in through 
order Dominationum, Hebrew Hasmalin— confers peaceable justice 
through Spaeram Jovis and bestows in a general manner special In- 
telligentia ; Zadkiel, Abraham's representative. 

5. ELOHIM cuhor, a strong God, who punishes the guilt of the 
wicked. His number is Geburah, that is, might, gravity, strength, secu- 
rity, judgment. He inflicts punishment through the sword and through 
wars. To this is added the judgment-seat of God, the girdle of the Lord, 
a sword and left arm ; also Pached, that is, fear before God ; flows in 
through the order of Potestatum Hebrai Seraphin, so named, and from 
thence through the Sphaeram Martis, which has great wars and tribulation 
— moves the elements accordingly. His peculiar Intelligentia Gamael, 
Samson's representative. 

6. ELOH A, the God of Alchemy ; his number is Tipheret, grace, 
beauty, adornment, happiness and pleasure — signifies the word of life and 
flows in through the order Virtutum, which in Hebrew is Malachien: 
This angel, through Sphaeram Solis, gives perspicuity and life, and re- 
veals metals. His particular Intelligentia, Raphael, was the representa- 
tive of Isaac and of the youthful Tobias, and Pehel was the representative 
of Jacob. 

7. TETRAGRAMMATON SABAOTH, or Adonaij Sabaoth, the 



130 SIXTH AND SEVENTH BOOKS OF MOSES. 



God of Hosts. His number is Nezaeh, that is, triumph and victory ; to 
him is accorded the right pillar, and signifies eternity, the justice of God, 
and avenger ; he flows in through the order of Principatum or through 
the Hebrew Elohem, that is, God in Sphaeram Veneris, love and justice. 
He produces all Vegetable growth and his peculiar Intelligentia Hamel, 
and the angel Cernaiul is David's representative. 

8. ELOHIM SABAOTH, God of Hosts, not of war or wrath, but of 
pity, for he has both names and goes before his hosts. His number is 
called Hod, that is, honorable confession, ornament and renown. To 
him is accorded the left pillar, and he flows in through the order of 
Archangelorum, before the gods in Sphaeram Mercuri, adornment, safety 
and unanimity, and brings forth animals; His peculiar Intelligentia 
Michael, the representative of Solomon. 

9. SADAI, the Almighty, who does all things abundantly, and Elhay, 
that is, the living God. His number is called Jesod, that is, a foundation, 
and is denominated good sense, redemption and rest. He flows in 
through the order of Angelorum, in Hebrew Cherubin in Sphaerem 
Lunae, to increase and decrease all things, supports and contributes the 
genius of man: his Intelligentiae Gabriel, a representative of Joseph, 
Joshua, and Daniel. 

10. ADONAY MELECH, that is, a Lord and King. His number 
is called Malchat, that is, a kingdom and dominion, and is termed the 
Church and house of God, and the door flows in through the order of 
Animasticum of the believing soul — in Hebrew the life of princes, and 
they are inferior to the hierarchy. They afford information to the chil- 
dren of men, of the wonderful things of knowledge, guard them against 
prophesies. For their Anima Messiah Meshia, or according to others the 
Intelligentia Metratron, which is called the first creature — the soul of the 
world, is the representative of Moses, the fountain of all life. 

Therefore, all the names of God and the ten Sephirot, are embraced in 
the Archetypum. 

In mundo intelligibili are included the nine choirs of the angels, or 
according to Dionysius, the ten blessed orders : 

1. Seraphim; 2. Cherubim; 3. Throni; 4. Deminationis ; 5. Potes- 
tates; 6. Virtutes; 7. Principatus; 8. Archangeli; 9. Angeli; and IO, 
Animae Beatae. 

The Hebrews, therefore, call them: Haioth, Hacades, Ophanim; 
Aralim ; Hasmalim ; Seraphim ; Malachim Elohim, ben Elohim ; Cheru- 
bim ; Issim. 

The ten representative angels are : Mattron, Jophiel, Zaphkiel, Ca- 
aaael, Raphael, Haniel, Michael, Gabriel, Anima Messiae. 



The Nine Choirs of Angels divide Theology into Three 
Hierarchies. 

In the first hierarchy are the Seraphim, Cherubim and Throni. These 
more than celestial spirits are called gods, or the sons of the gods, because 
they continually behold the order of divine providence. Being foremost 
in the goodness of God, they praise Him unceasingly and pray for us. 



SIXTH AND SEVENTH BOOKS OF MOSES. 131 

The second in the being of God, according to form, and the third, in the 
wisdom of God, stand continually before God. 

In the middle hierarchy are the Dominationes, Potestates, Virtutes, as 
spirits of intelligence, to rule the whole world. The first command what 
the others perform. The second steer that which interfere with the laws 
of God. The third oversee the heavens and occasionally perform great 
wonders. These six orders of spirits are never sent upon the earth. 

In the lower hierarchy are the Principatus, Archangeli et angeli, which 
are ministering spirits to oversee earthly affairs. 

The first, in general, provide for princes and magistrates, and care for 
kingdoms and countries, each in his own especial sphere, as Moses de- 
clares in his song, Deut. xxxii. 8 : " When the Most High divided to the 
nations their inheritance, when he separated the sons of Adam, he set the 
bounds of the people according to the number of the children of Israel." 
And Daniel says, chap. x. 13: "But the prince of the kingdom of Persia 
withstood me twenty-one days. And Jesus Sirach bears witness, that 
each nation has its angel as a director. Therefore did the Romans at all 
times invite the angel of their country. 2. The second are engaged in 
divine affairs, institute and regulate the worship of God among all men, 
and present-the prayers, offerings and piety of men to God. 3. The third 
order all things of minor importance, and each one is appointed as a pro- 
tector to every man. 

For this reason the fourth hierarchy are added to the former as the 
souls of heavenly bodies ; Animae Corporum Colestium, the souls of Her- 
vos, vel Heroas and of the Martyrum. They first control the light, and 
the influence of the strong, so that their power may proceed from God to 
the lower regions. The second are the chosen souls of the redeemed. 
The third are the souls of the innocent martyrs and followers of God, 
who offered up their lives, amid pain and suffering, out of love to 
God. 

Since God the Father gave to the Son, our Mediator, Saviour and Re- 
deemer, all power in heaven and on earth, and the angels of the great 
name of God and Jesus, which is the first might in God, it flows, accord- 
ingly, into the twelve angels and twelve signs, through which it spreads 
into the seven planets, and, as a natural consequence, into all other servants 
and instruments of God, until it penetrates into the lower regions, so that 
even an insignificant herb may develop a peculiar power, even if it is de- 
cayed, and so the angel of man appears before God at all times bearing 
his prayers into his presence. 

Without the name of Jesus the old Hebrew cabalists can accomplish 
nothing in the present day, with old arts as they were used by the Fath- 
ers. Therefore, it is, that all creatures fear and honor him. All men 
who believe in him are enlightened through his brightness, our souls are 
united with him, and the divine power emanating from him is communi- 
cated to us. 



OF THE MOVEMENT OF THE HEAVENLY POWERS. 

The first course in Mundo Ceclesti watches day and night. Primum 
Mobile Rechet H&gallalim. It continues from morning until night. 



132 SIXTH AND SEVENTH BOOKS OF MOSES. 

From these the Heathens divided the angels into thirty-three orders. 
The first great light, communicates light, life and station out of the first 
course, and opposes others in the Saphaera Zodiaci, causes summer and 
winter, the spring of all the things of the elements : Hebrew Masloth, 
goes from evening to morning according to the twelve signs of the 
heavens. 

But even if all things have their existence from God, the great First 
Cause, we should not despise other causes, according to changes in time, 
in the year, in the month, day and hour, neither should we regard these 
causes exclusively, and forget God, for in this manner heathen idolatry 
was instituted. For this reason God does not regard time, because it 
robs him of his honor. For the heathens experienced that the heavenly 
spirits were not united with their bodies, as our souls are united with our 
bodies, but they could rejoice in the presence of God, and prepare their 
bodies without much labor to work with the lower creatures of God. 
They regarded the celestial spirits as gods, and conferred divine honors 
upon them. Very often the Jews turned away from God and worshipped 
the host of heaven, and therefore the wrath of God was kindled against 
them. But on account of the order of all things, God has set them before 
us as his instruments, and which we, on account of their honorable office, 
are to regard as the noblest creation of God, and that we should honor 
them, next to God, according to their station, not as gods but as creatures, 
which he has appointed as twelves princes over the twelve gates of 
heaven, that they may admit what they received from the divine name, 
transposed twelve times. 

Ezekiel writes : " The laws of the twelve tribes of Israel were thus 
written, and God Tetragrammaton ruled over them. Thus it is written 
in Revelations, that the stones in our heavenly city are planted in the 
ground, or that the Church of Christ is represented by the twelve names 
of the Apostles, including twelve angels and of them the name of Jesus, 
who received all the power of the Father, so that the heavens will receive 
what the angels give to them according to the will of God. If then an 
Intelligentia is ascribed to each heaven, each star and department of 
heaven must have a distinct and separate power and influence and, there- 
fore, must also have a distinct Intelligentiam. Therefore, there are 
twelve princes of angels, who represent the twelve signs of the Zodiac, 
and thirty-six, who represent so many Decuriis, and seventy-two angels, 
who represent so many Quinariis of heaven, of the seventy-two nations 
and languages of man. Likewise seven angels of the hosts for the seven 
heavens of the seven planets, to rule the world, etc. Also, four angels 
who represent the Triplicitatibus of the twelve signs of the Zodiac and 
the four elements. 

All of these have their names and signs which the philosophers used in 
their works, signs, images, clothes, mirrors, rings, cards, wax-figures, as 
if they had a sun- work before them, and they called them the names of 
the sun and his angels, and likewise of others, etc. 

In the third place, they designated the lowest angels as servants. 
These they distributed over the world, and named them after the seven 
planets, and these have their special course after the four elements and 
after the four parts of the air*and earth — of the daytime several Diurnos, 



SIXTH AND SEVENTH BOOKS OF MOSES. 133 

several Nocturnos, several Merailianos, not that they are subordinate to 
the influence of the stars as the body which they represent, but that they 
are more nearly related to the star-body-kind-time than others, otherwise 
they might be everywhere, as each human being has three angels, for 
God has ordained that each human being shall have his good angel as a 
protector, who also strengthens the spirit and urges and exhorts us to 
what is good and commendable, that we may fly from what is fati malig- 
nitatem. And so every man has also an evil spirit, who controls the de- 
sires of the flesh and awakens the lusts of the heart ; between these two 
angels there is a constant struggle for supremacy, and to whichever man 
gives the preference, he will receive the victory ; and if the evil angel 
triumphs, then man becomes his servant ; should the good angel prove the 
stronger, then he will cleanse the soul and save man from destruction. 
The angel and his impulses come from the stars. In the third place are 
the Genii of man who govern birth, and are joined to each perfection in 
man. These are recognized from the star which is the Lord of the 
births. The Chaldeans seek this Genium in the sun and moon. Astron- 
omers would have the good Genium out of the eleventh house, which, ©n 
this account, they call bonum Genium. The evil one out of the sixth 
house. But each one will learn to know him through natural inclination, 
to which every one was inclined from his youth. On this account he is 
called the birth-angel, who is sent into the world by God. Of this the 
Psalmist says : " Thou hast made the spirit of man as a flame of fire." 
For experience teaches us, that the flame of fire and the spirit of birth 
nay be separated without injury to man, that we can learn hidden things 
from him if he is good and true. But he is powerless over the members 
of birth. If, however, a virgin or a companion becomes marriageable, he 
may be liberated from the glass, and our time of life will be extended. 

Moreover, God has endowed man with a divine character, through the 
number Phahad — the left-hand sword of God, through which man be- 
comes a curse to all creatures. And then again he has another character 
in the number of God, Hesed — the right and sceptre of God, through 
which he finds favor in the sight of God and all his creatures. An evil 
conscience is the judge of men, but a good conscience is his happiness. 
Therefore, through the other divine numbers, and through the angels and 
stars a man becomes impressed with signs and characters of conscience, 
which causes him to be happy at one time and unhappy at another. 

On this account, if a man has committed murder, theft, or any other act 
which his conscience condemns, he can be brought to a confession of his 
guilt through persistent calling upon the name of God, for his conscience 
will then give him no rest until he returns what he has stolen, or until he 
has suffered the punishment due to his crime. Therefore, in the name of 
the Father, Son and Holy Spirit, take three small pieces of wood from 
the door-sill over which the thief passed in leaving the place where he 
committed the theft, place them within a wagon-wheel, and then through 
the hub of the wheel say the following words : " I pray thee, thou Holy 
Trinity, that thou mayest cause A, who stole from me B, a, C, to have no 
rest or peace until he again restores me that which he has stolen." Tunr 
the wheel round three times and replace it again on the wagon. Never- 
theless, all pious Christians, who have any regard for their future happi* 



134 SIXTH AND SEVENTH BOOKS OF MOSES. 

ness, should carefully avoid all superstitious matters and should beware 
of using the holy name of God unworthily, holding it in the greatest rev- 
erence lest they bring upon themselves eternal punishment. If a man 
knows himself and realizes that he is created in the image and likeness 
of God, he will acknowledge God the Creator before all things, and after- 
ward the world and all its creatures. From the high spirits, angels and 
the heavens, he has his portion, and from the elements, animals, vegeta- 
tion and stones, he has within himself everything that he desires to ob- 
tain. 

If a man knows how to appropriate the particular place, time, order, 
bulk, proportion and mental organization of any one, he can attract and 
draw them, just as a magnet attracts iron : but he must first be prepared, 
just as the magnet must be fashioned by the file and charged with elec- 
tricity. To this end the soul must first be purified, and dedicated to God 
through faith; a pure heart and constant joy in the spirit are requisites. 
He must possess love to God and his fellow-man, and then he may arrive 
at a perfect state and become like unto the Son of God. He will become 
united with God, and will once more be like him. It is not given to angels 
nor to any creature to unite with God, but only to man, and he may become 
his son ; and when this takes place, so that he overcomes himself, he 
overcomes and can draw to him all other creatures and command their 
obedience. 

But our spirit, word and act, have no power in magic and knowledge, 
if they are not everywhere strengthened by the word of God, which we 
should hear often. We must pray to God without ceasing, live a sober, 
temperate and unstained life ; we must live in a continual state of repent- 
ance, give alms and help the poor, for Christ has not said in vain : 
" Make unto you friends with the unrighteous Mammon, so that he will 
receive you into eternal habitations," that is, apply your wealth and 
abundance to the support of the poor, that they may receive their daily 
bread from you and be satisfied. Christ says : " What ye have done unto 
the least of mine, that have ye also done unto me." These are the friends 
that will lead us to a divine abode in heaven, where we shall receive a 
thousandfold and life eternal. On the other hand there are others who 
will be rejected. For Christ also says : " I was hungry and thirsty and 
ye gave me no meat and drink, depart from me ye workers of iniquity, 
into outer darkness." 

Therefore, by fasting, praying, giving alms, preparing the souls of the 
believing for the temple, we may become co-heirs of heavenly gifts, 
which the Most High will confer upon us in this life if we know how to 
use them properly. 

Since all things have their life and being from God, so the proper name 
of everything was taken from the being of that thing, and all things de- 
rive an influence from the Creator if they have been appropriately named, 
for as God brings forth all things through the influence of heaven and the 
operation of the planets, even so the names of all things have been given 
in accordance with some quality of the thing named by him who counts 
the stars. And thus God led all creatures to Adam in order to have them 
named, and their names indicated some peculiar quality or part possessed 
by each. Therefore, each name that has a meaning, shows by compart* 



SIXTH AND SEVENTH BOOKS OF MOSES. 135 

son with the heavenly influence an inherent qualification of the object, al- 
though it is frequently changed. When, however, both meanings of the 
mame harmonize, then the will-power and natural power become identi- 
cal. Moreover, the celestial office to which man is ordained by God, en- 
dows him with power to confer life, and tells him what to encourage, 
what to elevate, what to suppress in his cause Sphaera, and to perform 
wonderful works with full devotion toward God, etc. 



What Man Receives from the Order of Angels. 

Man becomes strengthened with wonderful power through the order of 
angels, so that he declares the divine will. 

From the Seraphim, that we cling with fervent love. 

From the Cherubim, enlightenment of the mind, power and wisdom 
over the exalted figures and images, through which we can gaze upon di- 
vine things, etc. 

From the Thronis, a knowledge of how we are made and constituted, 
that we may direct our thoughts upon eternal things. 

From Dominationbius, assistance to bring into subjection our daily 
enemies, whom we carry with us constantly, and enabling us to attain 
salvation. 

From Potestatibus, protection against human enemies of life. 

From Virtutibus, God infuses strength into us, enabling us to contend 
against the enemies of truth and reward, that we may finish the course of 
our natural life. 

From Principatibus, that all things become subject to man, that he may 
grasp all power, and draw unto himself all secret and supernatural 
knowledge. 

From Archangelis, that he may rule over all things that God has made 
subject to him, over the animals of the field, over the fishes of the sea, 
and over the birds of the air. 

From the Angelis he receives the power to be the messenger of the Di- 
vine will. 



What Man may Obtain from the Twelve Signs. 

As each creature receives its spirit, number and measure from God, so 
also each creature has its time. 
V- In the Ram, the vegetables of earth obtain new vigor, the trees sap, 
and females become better adapted to propagate the human species. In 
this sign the fecundity of all creatures is limited and regulated. It has 
Sunday for its peculiar time and end. 

In the Bull, all transactions and enterprises are prospered and fostered, 
so that they may go forward according to the will of God, but to this end 
constant prayers are necessary, and particularly on Sunday. 

In the Twins, the angels have power over bodily changes and travel 
from one place to another over the heavens and through the course of the 
stars — have power over the motion of the waters in rivers and in the sea, 
cair;e love between brethren, friends and neighbors, and give warning 
agairst dangers, persons and objects. 



136 SIXTH AND SEVENTH BOOKS OF MOSES. 

■< — : — ~ — : — , » ■ 

In the Scorpion, the angels rule over legacies and riches, over treasure 
and treasure-seekers — are calculated by nature to confer power, the art oi 
speaking, and to enlighten the mind in holy things, in like manner as did 
the apostles in their unceasing prayers to God at Pentecost. 

In the Lion, the angels have power to move every living thing, to 
multiply their species, to watch, and in certain manners to judge. 
And through the gift of God they confer Physicam, Medicinam and 
Alchymiam. 

In the Virgin, the spirits have power to subvert kingdoms, to regulate 
all conditions, to discriminate between master and servant, to command 
■evil spirits, to confer perpetual health, and give to man Musicum, Logi- 
•cam and Ethicam. 

In the Balance, the angels derive from God great power, inasmuch as 
the sun and moon stand under this sign. Their power controls the friend- 
ship and enmity of all creatures. 

They have power over danger, warfare, over quarrels and slander- 
lead armies in all quarters of the earth, cause rain, and give to man 
Arithmeticam, Astronomiam, Geometriam. 

In the Scorpion, the angels have power over suffering and terror, over 
which man makes against God, over common privileges. They compel 
the conscience to obedience, and also force devils to keep their agree- 
ments with men, and vice versa. They govern the life and death of all 
creatures, have power over departed souls, and give to man Theologiam, 
Metaphysicam and Geomantiam. 

In the Archer, they have power over the four elements, lead the peo- 
ple from one far country to another, regulate the changes of the elements 
and the propagation of animals. 

In the Goat, the angels give high worldly honors, worthiness and vir- 
tue, such as Adam enjoyed in Paradise in his innocence. They also en- 
lighten the understanding and confer human reason. 

In the Aquitarius, angels keep man in good health, and teach him 
what is injurious to him, make him contented, and teach him through the 
command of God the mysteries of heaven and of nature. 

In the Fish, the angels compel the evil spirits to become subject to 
man, protect the pious, so that the great enemy cannot harm him. 



The Twelve Sigrns are Divided into Pour Triplicitates. 

The twelve angels, which represent the twelve signs, are called in the 
Apoc. Malchidael, Asmodel, Ambriel, Muriel, Verchiei, Hamaliel, Zuriel, 
Barbiel, Aduachiel, Hanaeb, Gambiel, Barehiel. Over this the angels 
also received names from the stars over which they rule as the twelve 
signs : Teletial, Zariel, Tomimil, Sartimel, Ariel, Bataliel, Masuiel, Aera- 
hiel, Ehesatiel, Gediel, Doliel, Dagymel, which means the same as if ex- 
pressed in Latin : Ariel, Tawnel, Geminiel, Cancriel, Leonial, Virginiel, 
Libriel, Scorpiel, Sagitariel, Capriel, Aquariel, Pisciel. 

This method of obtaining all kinds of things with peculiar power, in 
the twelve signs, is described in many kinds of books. The seal of Her- 
metis teaches how the powers of the heavenly influence may be obtained 
under each sign in a crystal or gem ; that they are constellated, and then, 



SIXTH AND SEVENTH BOOKS OP MOSES. 187 

at each period of the twelve signs the appropriate character of each is di- 
vided into four parts, each of which is represented by an angel. There- 
fore, each of the twelve stories in the badge of office of Aaron (Solomonis) 
was constellated, and the Amorites possessed a constellated stone for each 
idol, and to this end they consecrated the book. 

Further, King Solomon teaches a hidden Almadel or a Geometrical 
figure bearing upon the twelve signs of heaven, which he calls heights, 
and gives to each height seven or eight names of princes. There are 
also many other methods for seeking after the powers of heaven in the 
twelve signs, which, for good reasons, must not be made known, be- 
cause they are not mentioned in the Holy Scriptures and were kept 
secret. 



The Planets have Seven Heights and Seven Angels. 

The heights are named as follows : 

i. Samaym. 2. Raaquin. 3. Taaquin. 4. Machonon. 5. Mathey. 
6. Sebul. 7. Arabat. 

Of the operations of these, and their angels, office, order, number and 
measure, an account may be found in a work by Rasiel, which constitutes 
the Sixth Book Physicum Salomonis and Elementia Magica Petri de Alano, 
page 574. From this book the book of the angel Tractatu takes its 
source. (2 Cornel. Agrippa, Lib. 3, page 24 ; Philosophiae Occul, 377, 

575-) 

There are seven exalted Throne Angels, which execute the commands 
of Potestates, viz : 

I. Ophaniei. 2. Tychagara. 3. Barael. 4. Quelamia. 5. Ana- 
zimur. 6. Paschar. 7. Boel. 

These are named with the name of God, through which they were 
created, belong to the first heaven. 

Schamaym Gabriel. 

The second heaven, Raaquiae, has twelve lords, or twelve heights of 
angels, who are placed over all. Zachariel, Raphael. 

The third heaven, Saaquin, has three princes, Jabniel, Rabacyel, 
Dalquiel; they rule over fire, and each has his subordinate angel. 
The principal prince of angels in this height in called £Ta Anahel, 
Avahel. T 

The fourth heaven, Machon, by his angels leads the sun by day, and 
through other angels by night. The chief angel is called Michael. 

The fifth heaven, Matthey, aly Machon, has the prince Samael who is 
served by two millions of angels. These are divided among the four 
quarters of the world ; in each quarter three, who control the twelve 
months, and over these are twelve chief angels. 

The sixth heaven, Zebul, has for its prince, Zachiel, with two millions 
of angels. The angel Zebul is placed over these during the day, and an- 
other angel, Sabath, during the night. They rule over kings, create fear, 
and give protection from enemies. 

Arabath, the seventh heaven, has for its prince the angel CassieL 

The names of the angels of the seven planets are as follows : 



138 SIXTH AND SEVENTH BOOKS OF MOSES. 

Zaphiel (Saturn), Zadkiel (Jupiter), Camael (Mars), Raphael (Sun) 
Haniel (Venus), Michael (Mercury), Gabriel (Moon). 

There are seven princes who stand continually before God, to whom 
are given the spirit-names of the planets. They are called Sabathiel, 
Zedekiel, Madimiel, Semeliel, or Semishia, Nogahel, Coahabiath or 
Cochabiel, Jareahel or Jevanael, for the planets are called for them 
selves : 

Sabachay, through which God sends hunger and tribulation upon the 
earth. 

Sodeck, through him come honor and favor, right and holiness of 
man. 

Modym, through him wrath, hate, lies, and war. 

Hamnia, from him comes light,.and the power of* distinguishing be- 
tween time and life. 

Noga, from him food and drink, love and consolation. 

Cochab, from him proceeds all trade and commerce. 

Lavahan, causes all things to increase and decrease. 

I, Solomon, acknowledge that in the hours Sabachay Madym it is 
burdensome to labor, but in the hours Zadeck and Noga labor is light. 
During other hours labor is middling, sometimes good and occasionally 
bad. 

Some writers, as for example, Cornelius Agrippa, Occult, Philos, Lib. 
3, chap, xvi., call the seven regents of the world by other names, which 
are distributed among the powers of other stars as Orphiel, Zechariel, 
Samael, Michael, Anael, Raphael, Gabriel, and each of these rules the 
world three hundred and fifty-four years and four months. A few give 
the Angel-year at three hundred and sixty-five years — as many years as 
there are days in our year. Others, one hundred and forty -five years, 
Apac, twenty-one Spiritu, Septem in Conspectu Dei Throni sunt quos re- 
peri etima presidere Planetis. 

The names of the seven angels over the seven heavens must be uttered 
first, and afterward the names of those over the seven planets, over the 
seven days of the week, over the seven metals, over the seven colors, 
these must be uttered in the morning of each day of the week. 



Invocation of Angels. 

Oh, ye aforesaid angels, ye that execute the commands of the Creator; 
be willing to be present with me in the work which I have undertaken at 
this time, and help me to finish it, and be ye my attentive hearers and as- 
sistants, that the honor of God and my own welfare may be promoted. 

Over this there are twenty-eight angels who rule over the twenty-eight 
houses of the moon, viz : Asariel, Cabiel, Dirachiel, Scheliel, Amnodiel, 
Amixiel, Ardesiel, Neriel, Abdizriel, Jazeriel, Cogediel, Ataliel, Azerniel, 
Adriel, Amutiel, Iciriel, Bethuael, Geliel, Requiel, Abrunael,Aziel, Tag- 
ried, Abheiel, Amnixiel. And each moon has her own guardian and 
mler, and these are described in Lib. 2, Razielis. 

A man must also know how to divide the months, days and hours into 



SIXTH AND SEVENTH BOOKS OF MOSES. 139 

four parts, for God has ordained that all things can best be perfected on 
suitable days and at proper hours. 

The angels placed over the four parts of heaven are : Scamijm, Gabriel, 
Cabrael, Adrael, Madiel, Boamiel. 

Alscius, Loquel, Zaniel, Hubaiel, Baccanael, Janael, Carpatiel. 

Elael, Unael, Wallum, Vasans, Hiaijel, Usera, Staijel. 

Ducaniel, Baabiel, Barquiel,Hannu, Anael Nahijmel. 

In the second heaven, Raquie, the following angels serve. 

Nathan, Catroije, Betaabat. 

Yeseraije, Yuacon : 

Thiel, Jareael, Yanael, Venetal, Vebol, Abuionij, Vetameil. 

Milliel, Nelepa, Baliel, Calliel, Holij, Batij, Jeli. 

There are also, over the four quarters of the globe, four high angels. 

Over the morning winds, Michael rules. 

Over the evening winds, Raphael rules. 

Over the midnight winds, Gabriel rules. 

Over the noonday winds, Nariel or Uriel rules. 

THE ANGELS OF THE ELEMENTS ARE: 

Of the air, Cherub. Of the water, Tharsis. 

Of the earth, Ariel. Of the fire, Seruph or Nathaniel. 

These are all great princes, and each has many legions of angels under 
him ; they have great power in governing their planets, times, signs ot 
the year, month, day, and hour, and in their part of the world and wind. 

In the third heaven, Saaquin, the Angels are : 

Sarquiel, Qnadissu, Caraniel, Tariescorat, Amael, Husael. 

Turiel, Coniel, Babiel, Kadie, Maltiel, Hufaltiel. 

Faniel, Peneal, Penac, Raphael, Carniel, Deramiel. 

Porna, Saditel, Kyniel, Samuel, Vascaniel, Famiel. 

In the fourth heaven, Machon, the Angel of the Divisions serves : 

Carpiel, Beatiel, Baciel, Raguel, Altel, Fabriel, Vionatraba. 

Anahel, Papliel, Uslael, Burcat, Suceratos, Cababili. 

In the fifth heaven, Machijn, the following Angela serve in four divi- 
sions : 

Friagne, Cnael, Damoel, Calzas, Arragon. 

Lacana, Astrgna, Lobquin, Sonitas, Jael, Jasiael, Naei. 

Rahumiel, Jahijniel, Baijel, Seraphiel, Mathiel, Serael. 

Sacriell, Maianiel, Gadiel, Hosael, Vianiel, Erastiel. 

In the sixth heaven, Zebul ; and seventh, Arabat, over the fifth heaven. 

Should no Spiritus Aeris or divisions be found, then pronounce in the 
direction of the four quarters of the world, the following words : 

Oh, great exalted and adored God, from all eternity. 

Oh, wise God, day and night I pray unto Thee, oh, most merciful God, 
that I may complete my work to-day, and that I may understand it per- 
fectly, through our Lord Jesus Christ, Thou that livest and reignest, true 
God from eternity to eternity. 

Oh, strong God, mighty and without end. 

Oh, powerful and merciful God. 



140 SIXTH AND SEVENTH BOOKS OF MQ8BB. 

On Saturday call upon God in the words which he gare in Paradise in 
which is the name of God. 

Oh, holy and merciful God of Israel, the highest terror and fear of 
Paradise, the Creator of heaven and earth (as before). 

^ ^ |Jl Quere hoc signuin. 



End of ths First Division. 



SIXTH AND SEVENTH BOOKS OF MOSES. 141 



SECOND DIVISION. 



I. 

Sephcr Schimmusch Tehillim; 

OR, 

Use of the Psalms, 

FOR THE PHYSICAL WELFARE OF MAN. 
A fragment out of the Practical Kabala, together with an Extract 
from a few other Kabalistical Writings. With five Illus- 
trations upon Four Tables. 
Translated by Godfery Selig, Lect. Publ. Acad. Lips. : 1788. 



This eminent publisher and translator insists stringently that only persons 
of a moral character can expect success in the use of the foregoing 
method. 



FROM THE PREFACE OF THE TRANSLATOR. 

It cannot be denied that true, wise and enlightened Kabalists lived at 
one time, and that some still live. But such do not wander from place to 
place, offering their art for sale, in order that they may accumulate wealth, 
but they are satisfied to remain quietly in the pillared palace of Solomon, 
where they are constantly employed in gathering divine wisdom, so that 
(as they express it), they may finally become worthy to receive the hidden 
gifts from above. I myself know such a man, who obtained exalted wis- 
dom from the Kabala, and who, notwithstanding his extreme poverty, 
never undertakes a kabalistic process for money. When I once asked 
him why he refused to write a desired amulet for a noble lord, who offered 
him a large sum for his services, he answered me with an adage from the 
well-known Pirke Awoth (Extract or Fragment from the Fathers) : 

" Deitschtammasch Betaggo Chalof," that is to say, " whosoever accepts 
the crown for his reward, will perish suddenly. Not for all the money in 
the world would I do such a thing. But if I can assist my needy neigh- 
bor therewith, then I will do what I can, trusting in the omnipotence of 
the Most Holy, without looking for a reward. For my necessary support 
I do not feel any concern, for the Almighty has methods to support me if 
I trust in Him. Why, he even cares for the sparrow." 

It is particularly remarkable that the greatest and most genuine Kabal- 
ists of the Jewish nation were nearly all followers and disciples of the 
blessed Saviour of the world, and they are so still, as I can prove satisfac 



142 SIXTH AND SEVENTH BOOKS OF MOSES. 



tor ly, by numerous passages from their writings and prayers. Let this 
suffice for this one hind of men. But that Kabalists live and still live, 
who engaged in experiments, and who performed wonderful works, and 
who will yet do wonderful things, is also an undeniable fact, unless we 
are prepared to condemn all that was ever said upon this subject by re- 
nowned men of wisdom. 

The celebrated and well-known Prussian Hussar, Lord of Archenwood 
declares, in a description of London, that there lives a man in that city, 
whose name is Doctor Falcon, who is known to be a great Kabalist, and 
who is visited and consulted by the most honorable and intelligent people 
of London. He states further, that this same Dr. Falcon, lived not 
very long since in Brussels under the name of Jude Chayim Schmul Fulk, 
who according to the evidence of the French Duke of Nancy, in his pub- 
lished memoirs of kabalistical processes, performed the most astonishing 
feats. 

I confidently hope and trust, and I can assert without hesitation, that 
my little book cannot have a tendency to foster superstition. Take it for 
granted that one of my readers should choose to employ one of the meth- 
ods described in these pages in order to accomplish a desired object, his 
eagerness to satisfy curiosity will soon disappear when he takes into con- 
sideration the hard terms and strict morality which are required to avail 
himself of them in order to derive any benefit or be successful in their 
use. 

Before concluding my preface, it is necessary to give the reader some 
instruction concerning the arrangement of this volume. We find in it, 
for instance, single words, names, sentences, and indeed entire experi- 
ments, printed in the Hebrew and Chaldean languages. This fact should 
not prevent any one from purchasing the book. Because all the words 
printed in Hebrew and Chaldaic, which are intended to be impressed 
upon the mind, are also printed in English in plain terms, and they have 
been carefully translated. So far as the Hebrew passages are concerned, 
the meaning of each passage and experiment follows immediately in 
English, or it is placed beneath the Hebrew expression. I have made 
this arrangement in compliance with a request from a number of prom- 
inent persons, to make sure that the translation is genuine and correct. 
The chapter and verse of Holy Scripture, where all passages quoted may 
be found, are also correctly recorded. 



EXTRACT FROM THE PREFACEOFTHE KABALISTIC PUBLISHER. 

It is universally known and acknowledged, that we are named after the 
most holy name of the Ruler of the World, and that we receive the holy 
decalogue or the written law from him. It is further well known that in 
addition to the laws which he gave to Moses engraven upon stone, he also 
gave to him certain verbal laws, by which, through his protracted stay 
upon the mountain Sinai, where all doctrines, explanations of mysteries, 
holy names of God and the angels, and particularly how to apply this 
knowledge to the best interest of man, were entrusted to him. All these 
doctrines, which God pronounced good, but which were not generally 
made known, and which in the course of time were called The Kabala, or 



SIXTH AND SEVENTH BOOKS OF MOSES. 143 

Traditions, Moses communicated, during his life, to Joshua, his successor. 
Joshua handed them over to the elders, the elders gave them to the judges, 
and from the judges they descended to the prophets. The prophets en- 
trusted them to the men of the great synagogue, and these gave them 
unto the wise men, and so the Kabala was handed down from one to the 
other — from mouth to mouth — to the present day. Therefore do we know 
that in the Thora are many names of the Most High and his angels, 
besides deep mysteries, which may be applied to the welfare of man, but 
which, on account of the perverseness of humanity and to guard against 
their abuse, have been hidden from the great mass of human beings. 

Everything that I have here stated is as clear as the sun, and needs no 
further proof, and it is equally clear and incontrovertible that the All- 
merciful gave the Thora in the beginning to promote the best interests of 
the soul and the body of man at the same time. Therefore has God en- 
dowed her with exalted talents, powers and virtues that, with a rational 
use of her, man may protect himself from danger when no other help is 
at hand and save himself simply by uttering the words of the living God. 
On this account, the expression. " For it is thy life," occurs frequently in 
the Thora. And Solomon says in his Proverbs vi. 22 : " When thou goest 
it shall lead thee, and when thou sleepest it shall keep thee." That the 
Psalms and the Thora are equal in holiness and worthiness, will not be 
called in question. Our wise men delare, " He who will daily live closer 
to God, who deserves to unite his soul with Him, and who is willing to live 
in the closest communion with him, should often pray the Psalms with 
fervor and devotion. Happy the man who does this daily and hourly, for 
his reward will be great." The Psalms are formed and divided into five 
books, just like the Thora. We can, therefore, implicitly trust in the 
doctrines of the enlightened Kabalists, when they assert that the Almighty 
accorded equal talents and powers to the Psalms as he did to the Thora, 
and that in them many names of the Most High Majesty of God and his 
angels, besides, many mysteries, are hidden. 

Yes, dear reader, you must not doubt. Through a pious life and by a 
rational use of the Psalms you may obtain the grace of God, the favor of 
princes and magistrates and the love of your fellow-men. You will be 
enabled to protect yourself from danger, to escape suffering, and to pro- 
mote your own welfare. 

That this is all true, the contents of the prayer, with which we end 
each Psalm, and which we are in duty bound to pray, will amply dem- 
onstrate. But the correctness of it is also established by the teachings 
of the Talmud and of the old wise men, who assure us, that many of our 
famous forefathers availed themselves of apparently supernatural means 
from time to time, to protect their best interests. The truth of this I can 
establish by the most trustworthy witnesses ; yea, I could even mention 
some great men, who, by a proper use of the Psalms, performed great 
works. Such examples are rare. Let it suffice. I present you with a 
few passages out of standard books, through which you will become fully 
convinced that the Almighty has given his revealed word true and un- 
exampled talents and power, and that, in an extreme case of necessity, we 
are permitted to make use of this gift of God, for our own and our neigh- 
bor's welfare. As for example, to cast out evil spirits, to relieve deep 



144 SIXTH AND SEVENTH BOOKS OF MOSES. 

melancholy and to cure grievous diseases; to set free prisoners who 
have been unjustly imprisoned ; to arrest and resist enemies, opponents, 
murderers and highway robbers; to quench the fiercest fires ; to resist 
floods of water, to defend innocence and to reveal it, and to foster 
good fortune, well-being and peace in a general manner. 

Read the treatise on this subject, of the excellent Rabbi Schimschon 
bar Abraham, in his book entitled " Responsiones Raschaba." Examine 
the words of the enlightened Rabbi Jochanan ben Sackas in his Treatise 
of the Talmud and Sanhedrin, Chap, ii., where he treats of magical con- 
jurations, and where he asserts and proves that it is allowed, in dangerous 
and incurable diseases, to make use of words and passages in the Holy 
Scripture for their cure. You will find more or less similar references in 
the treatise of Sabbath in the Talmud, as well as in the Responsonibus, 
by Zemach, son of Simonis, in which the Ninety-second Psalm, with 
certain prescriptions added, are highly recommended as a certain means 
to avoid suffering and danger, even in cases of war, fire and similar in- 
stances, enabling us to escape unharmed, free, secure and without 
hindrance. 

Under such happy circumstances, it is surely right and proper, that such 
wholesome knowledge, which up to this day was known but to a few men, 
and they only the learned, was yet free to all, but found only in the libra- 
ries and cabinets of the great, although not generally known, should at 
least, in some degree, be brought to light. 

Since however, I cannot gain my object in any other way than by giv- 
ing these pages to the world in a printed form, and since they will un- 
avoidably fall into unclean hands, I feel myself constrained, in order to 
prevent an unworthy use of them, to extend this preface, which might 
otherwise, very properly have ended here, in laying down a few rules and 
limits. Do not, however, be discouraged for I am really endeavoring to 
promote your best interests and shield you from harm. 

1. If you are willing to avail yourself of the means indicated, I warn 
you not to attempt it in a case of extreme necessity, and when there is no 
other help at hand. 

2. If this be so, in experimenting, place your trust in the goodness and 
power of the Most High and ever blessed God, upon whom you may per- 
haps have hitherto called under an unknown holy name. 

3. The ordained Psalm, for this or the other undertaking, besides the 
appropriate prayer, you must pray with a broken and contrite heart to 
God, and in addition to this keep in mind the added holy name with its 
letters, which are given the wise Kabalists. At the same time you must 
have your undertaking continually before your eyes. 

4. I must say to you, if you wish to console yourself with this help, 
that you must live in such a manner that no crime or wilful sin can 
trouble your conscience, for it is well known, that the prayer of the 
ungodly is not acceptable to God. And herewith I commit you to the 
protection of the Most High. 



SIXTH AND SEVENTH BOOKS OF MOSES. 145 
THE USE AND EFFICACY 

OF 



Ube psalms, 



AND 

THE MANY PURPOSES TO WHICH THEY MAY BE APPLIED, 



Psalm 1. — When a woman is pregnant and fears a premature de- 
livery, or a dangerous confinement, she should write or cause to be writ- 
ten, on a piece of parchment prepared from the pure skin of a deer, the 
three first verses of the above Psalm, together with the hidden holy name 
and appropriate prayer contained therein, and place it in a small bag 
made expressly for that purpose, and suspend it by a string about the 
neck, so that the bag will rest against her naked body. 

The holy name is called Eel Chad, which signifies, great, strong, only 
God, and is taken from the four following words : Aschre, verse I ; Lo, 
verse 4 ; Jatzliach, verse 3 ; Vederech, verse 6. 

The prayer is as follows : 

May it please thee, O Eel Chad, to grant unto this woman, N., daugh- 
ter of R., that she may not at this time, or at any other time, have a pre- 
mature confinement ; much more grant unto her a truly fortunate delivery, 
and keep her and the fruit of her body in good health. Amen ! Selah I 

Admonition of the Translator. 

Before I proceed further with the translation of the Psalms, it is nec- 
essary to insert in this place an admonition, which the author, who wrote 
only for his own nation, deemed unnecessary, and which, nevertheless, 
should be addressed to every one. 

" Each human being," says the celebrated Kabalist, Rabbi Isaac 
Loriga, "except only the ignorant idolator, can by a pious and virtuous 
life enter into the consecrated temple of the true Kabala, and can avail 
himself of its benefits without being able to speak or understand the He- 
brew language. He can pray, read and write everything in his mother 
tongue ; only the holy name of God and the angels that may occur in the 
experiment, must, under all circumstances, be written and retained in the 
mind in the Hebrew tongue (for they must in no case be uttered), be- 
cause, on the contrary, a wrong direction might otherwise easily be given 
to the experiment, and consequently it would lose all its holiness, worth 
and efficiency. 

With this pronunciation we must all be well satisfied, and, therefore, I 
must write all similar words and names, from the letters of which the holy 
names are taken, in Hebrew. In order, however, that the reader may 
read all similar occurring names and words in his mind and retain them, 
I have written all the Hebrew words with English letters together with 
their meaning. 



146 SIXTH AND SEVENTH BOOKS OF MOSES. 



Ps&lm 2. — Should you be exposed to danger in a storm at sea, and 
your life threatened, then recite this Psalm without delay and with be- 
coming reverence, and think respectfully of the holiest name contained 
therein, namely, Schaddei (which means, mighty God), then immedi- 
ately utter the prayer belonging thereto, after which write everything 
together on a fragment of a pot, and in full confidence in the Omnipotent, 
who fixes the boundary of the sea and restrains its power, throw it into 
the foaming waves, and you will see marvelous wonders, for the waves 
will instantly cease their roaring and the storm will be lulled. 

The words, the letters of which constitute this holy name, are taken 
from Rageschu, verse I ; Nossedu, verse 2 ; and Jozes, verse 9. 

The prayer is as follows : " Let it be, Oh, Schaddei ! (Almighty God !) 
Thy holy will, that the raging of the storm and the roaring of the waves 
may cease, and that the proud billows may be stilled. Lead us, oh, all- 
merciful Father, to the place of our destination in safety and in good 
health, for only with Thee is power and might. Thou alone canst help, 
and Thou wilt surely help to the honor and glory of Thy name. Amen I 
Selah ! 

This Psalm is also an effectual remedy against raging headache. The 
direction is as follows : Write the first eight verses of this Psalm together 
with the holy name and appropriate prayer, upon pure parchment, and 
hang it upon the neck of the patient ; then pray over him the Psalm with 
the prayer arranged for it. Do this in humble devotion, and the sufferer 
will be relieved. 

Psalin 3.— Whosoever is subject to severe headache and backache, 
let him pray this Psalm, with the leading holy names and appropriate 
prayer contained therein, over a small quantity of olive oil, anoint the 
head or back while in the act of prayer. This will afford immediate re- 
lief. The holy name is, Adon (Lord), and is found in the words, Weatta, 
verse 3 ; Baadi, verse 3 ; Hekizoti, verse 5 ; and Hascheini, verse 7. 
The prayer is as follows : Adon (Lord) of the world may it please thee to 
be my physician and helper. Heal me and relieve me from my severe 
headache and backache, because I can find help only with Thee, and only 

with Thee is counsel and action to be found. Amen ! Selah 

Selah ! 

Psalm 4. — If you have been unlucky hitherto, in spite of every 
effort, then you should pray this Psalm three times before the rising of the 
sun, with humility and devotion, while at the same time you should im- 
press upon your mind its ruling holy name, and each time the appropriate 
prayer, trusting in the help of the mighty Lord, without whose will not 
the least creature can perish. Proceed in peace to execute your contem- 
plated undertaking, and all things will result to your entire satisfaction. 

The holy name is called : Jiheje, (He is and will be,) and is composed 
of the four final letters of the words. Teppillati, verse 2; Selah, verse 
5 ; Jehovah, verse 6 ; and Toschivveni, verse 9. The prayer is as follows: 
May it please Thee, oh, Jiheje, to prosper my ways, steps and doings. Grant 
that my desire may be amply fulfilled, and let my wishes be satisfied even 
this day, for the sake of Thy great, mighty and praiseworthy name. 
Amen ! Selah ! 



SIXTH AND SEVENTH BOOKS OF MOSES. 147 

If you wish to accomplish an undertaking by or through another, pro- 
ceed in all things as already stated above, with this exception : you must 
change the prayer as follows : Let me find grace, favor and mercy in the 
eyes of N., son of R., so that he may grant my petition, etc. 

Again, if you have a cause to bring before high magistrates or princes, 
you must pray this Psalm and the closing prayer arranged for it, seven 
times in succession before the rising of the sun. 

By the Translator. 

I must be permitted in this place to insert another caution. When it 
is said N., son or daughter of N., it must be understood that we must 
first mention the name of the person by whom we wish to be served, and 
afterward the name of his mother, as, for example, Isaac, son «f Sarah, 
or Dinah daughter of Leah. 

Psalm 5. — If you have business to transact with your magistrates or 
with your princes, and desire to obtain their special favor, then pray this 
Psalm early at the rising of the sun and in the evening at sunset. Do 
this three times over pure olive oil, while at the same time you think un- 
ceasingly, upon the holy name of Chananjah (merciful God), anoint your 
face, hands and feet with the oil and say : Be merciful unto me, for the 
sake of thy great, adorable and holy name, Chananjah, turn the heart of 
my prince to me, and grant that he may regard me with gracious eyes, 
and let me find favor and courtesy with him. Amen ! Selah ! — — 

The holy name is found in the words : Chapez, verse 5 ; Nechini, 
verse 9 ; Nechona, verse 10 ; Hadichemo, verse 1 2 ; and Kazinna, verse 
14. 

Still another peculiarity of this Psalm is, when you find notwithstand- 
ing the utmost industry and care, your business does not prosper, and you 
have reason to fear that an evil Masai, that is, an evil star, spirit or des- 
tiny is opposing you, then pray this Psalm daily, even to the last verse 
with great devoutness, and you will soon find yourself in more favorable 
circumstances. 

Psalm 6. — With this Psalm all diseases of the eye may be healed. 
Read the Psalm for three days successively, and pray the prescribed 
prayer seven times slowly, in a low tone, and with devotion, and with 
this keep continually in your mind the holy name of Jaschajah (which 
means help is with the Lord) ; believe without a doubt that the Lord can 
and will help you. The prayer is as follows : Jehovah my Father, may it 
please Thee, for the sake of the great, mighty, holy and adorable name, 
Jeschajah Baal Hatschna, that is, Help is with the Lord, (for he is the 
Lord of help, he can help,) which name is contained in this Psalm, heal 
me from my diseases, infirmities, and from the pain of my eyes, for thine 
is the power and the help, and thou alone art mighty enough to help ; of 
this I am certain, and therefore I trust in thee. Amen ! — Selah I «— 

Further it is said : If a traveler encounters danger by land or sea, he 
shall, when there is no other help to hope for, pray this Psalm seven 
times, and each time with full confidence in the mighty and sure help of 
the Almighty, and add thereto : Jeschajan, Lord of help I may it be thy 



148 SIXTH AND SEVENTH BOOKS OF MOSES. 

holy will and pleasure to assist me in this extremity and to avert this 
danger from me. Hear me for the sake of thy great and most holy name, 
for thine is the power and the help. Amen ! — Selah ! — 

The five letters of this holy name contain, according to the prayer, the 
words : Jehovah al, verse 2 ; Schuba, verse 6 ; Oschescha, verse 8 ; Be- 
woshn and Vejibbahaln, verse II. 

Psalm 7. — When evil persons conspire to render you unfortunate, 
if your enemies watch for an opportunity to overthrow you, if they pursue 
you in order to harm you, then take upon the spot where you stand a 
handful of earth or dust, pray this Psalm and keep in your mind the holy 
name of Eel Elijon, great, strong, highest God ! then throw the dust in 
the direction of your enemies, uttering a prayer prescribed for this case, 
and you will find that your enemies will cease their persecutions and leave 
you undisturbed. The letters of the holy name are found in the words : 
Aisher, verse i; Ode, verse 18, (according to the order of Al, bam, and 
the letters must be transposed), Hoshenei, verse 2; Eli, verse 7; Jadin, 
verse 9; Jashuf, verse 13; Elijon, verse 18. 

The prayer is as follows : Oh, Eel Elijon ! great, strong and highest 
God ! may it please thee to change the hearts of my enemies and op- 
posers, that they may do me good instead of evil, as thou didst in the days 
of Abraham when he called upon Thee by this holy name. (Gen. xiv. 
22.) Amen ! — Selah ! — 

If you have incurred the ill-will of an enemy, whose cunning power 
and vengeance you have reason to fear, you should fill a pot with fresh 
water from the well, and pronounce over it the twelve last verses of this 
Psalm, namely, the words : " Arise, Jehovah ! in thy wrath ! " Pronounce 
these four times, and at the same time think of the holy name of Eel Eli- 
jon, and of your enemy, and pray each time. " Humble and overthrow, 
Oh ! Eel Elion, mine enemy, N., son of R., that he may not have the 
power to provoke or to injure me." Amen ! After this prayer, pour the 
water upon a spot at your enemy's residence, or at a place where he must 
pass over it, and by doing this you will overcome him. 

If you have a case to decide before the court, and you have reasons to 
fear an unfavorable or partial verdict, then pray this Psalm slowly before 
you appear in the presence of the judge, thinking at the same time of Eel 
Elijon and of the righteousness of your cause, and as you approach the judge 
pray as follows : Oh, Eel Elijon ! turn thou the heart of the judge to favor 
my best interests, and grant that I may be fully justified when I depart. 
Give unto my words power and strength and let me find favor. Amen .' 
— Selah! — 

Psalm 8. — If you wish to secure the love and good will of all men 
in your business transactions, you should pray this Psalm three days in 
succession after sundown, and think continually of the holy mame of 
Rechmial, which signifies great and strong God of love, of grace and 
mercy. Pronounce at each time the appropriate prayer over a small 
quantity of olive oil, and anoint the face as well as the hands and feet. 
The letters composing the holy name are found in the words : Addir, 
verse 2 ; Jareach, verse 4 ; Adam, verse 5 ; Melohim, verse 6 ; Tanis 



SIXTH AND SEVENTH BOOKS OF MOSES. 149 

ehilehu, verse 7. The prayer reads as follows : May it please thee, Oh, 
Rechmial Eel to grant that I may obtain love, grace and favor in the eyes 
of men according to thy holy will. Amen ! — Selah ! — 

Psalm 9. — The principal attribute of this Psalm according to the 
precept is, that it is an unfailing remedy in the restoration of male chil- 
dren, who are feeble in health, when no medicines and help are at hand. 
This Psalm should also be prayed against the power and malignity of 
enemies. In the first instance write this Psalm, with its holy name, upon 
pure parchment, with a new pen, and hang it around the patient's neck. 
Afterward repeat the prayer with reverence, and think at the same time 
of the holy name of Eheje Aischu Eheje, that is, I am he that will be, 
and utter the following prayer : All-merciful Father ! for the sake of thy 
mighty, adorable and holy name, Eheje Aischer Eheje, may it please thee 
to take away from N., son of R., the illness [here name the disease] from 
which he suffers, and relieve him from his pains. Make him whole in 
soul, body and mind, and release him during his life from all plagues, 
injury and danger, and be thou his helper. Amen. 

In the second case repeat this Psalm and pray devoutly : May it be 
agreeable to thy will for the sake of thy most holy name Eheje Aisher 
Eheje, to release me from the power of my enemies and opposers, and to 
protect me from their persecutions, as thou once didst protect the Psalm- 
ists from the enemies who pursued him. Amen. — Selah ! 

The letters of this holy name are in the words : Ode, 2 ; Haojeff, verse 
7 and verse 16, and in alphabetical order in the At Basch. 

Psalm 10. — If any one is plagued with an unclean, restless and evil 
spirit, let him fill a new earthen pot with water from the spring, and, in 
the name of the patient, pour into it pure olive oil, and pronounce over it 
this Psalm nine times, keeping in mind constantly the adorable name of 
Eel Mez, which means Strong God of the oppressed, and at each ending 
of the Psalm : May it be thy most holy will, Oh, Eel Mez, to heal the 
body and soul of N., son of R., and free him from all his plagues and op- 
pressions: wilt thou strengthen him in soul and body and deliver him 
from evil. Amen ! — Selah ! 

The holy name may be found in the words : Alah, verse 6 ; Lamma, 
Anawin, verse 16, and Haasez, verse 17. 

Psalm 11. — Whoever prays this Psalm daily with feelings of devo« 
tion, and with it keeps constantly, in mind the holy name of Pele, that is, 
Wonderful, and who besides utters a suitable prayer to God, he will be 
safe from all persecution, and will not have any great evil to fear. 

The holy name is in the words : Ofel, verse 2 ; Paal, verse 3, and 
Adam. The closing prayer may be as follows : Adorable, mighty and 
holy God Pele ! with thee is advice, action and power, and only thou 
canst work wonders. Turn away from me all that is evil, and protect me 
from the persecution of evil men, for the sake of the great name Pele. 
Amen. — Sela. 

Psalm 12. — This Psalm possesses sbailar power, action and worth 



150 SIXTH AND SEVENTH BOOKS OF MOSES. 



as the foregoing. The holy name is Aineel, which means Strong God! 
my Father ! and is found in the words of the sixth verse of Ewjonim, 
Akum Lo. The prayer is as follows: Almighty Father, n y God Aineel! 
grant that all conspiracies against me may be set at naught ; turn away 
from me all danger and injury, and thine is the kingdom and the power. 
Amen. — Selah! 

Psalm 13. — Whoever prays this Psalm daily with devotion, together 
with the proper prayer belonging thereto, and thinks at the same time of 
the powerful name of Essiel, that is, My help is the mighty God, will be 
safe for the next twenty-four hours from an unnatural death and from all 
bodily sufferings and punishments. The prayer is as follows : Protect me 
according to thy good will and pleasure from violent, sudden and un- 
natural death, and from all other evil accidents and severe bodily afflic- 
tions, for thou art my help and my God, and thine is the power and the 
glory. Amen. — Selah. 

According to tradition this Psalm is also a good cure for dangerous and 
painful diseases of the eyes. The patient must procure a plant that is 
good for the eyes, and with this must pray this Psalm with a suitable 
prayer, trusting firmly in the certain help of the mighty Essiel, and then 
bind the plant upon his eyes. The letters composing this holy name are 
contained in the words : Ezoth, verse 3 ; Mismor, verse I ; Jarum, verse 
3; Aneni, verse 4; Ojewi, verse 5, and Jagel, verse 6. 

Psalm 14. — Whoso prays this Psalm in childlike faith and trust in 
the most holy name, Eel enunet, that is, the true God, or God of Truth, 
and prays the prayer belonging to it daily, will find favor with all men, 
and will be free from slander and mistrust. The prayer is as follows : 
«« May it please thee, Oh ! Eel summet, to grant me grace, love and favor 
with all men whose help I need. Grant that all may believe my words, 
and that no slander may be effective against me to take away the confi- 
dence of men. Thou canst do this, for thou turnest the hearts of men ac- 
cording to thy holy will, and liars and slanderers are an abomination to 
thee. Hear me for the sake of thy name. Amen. — Selah ! 

The letters composing this holy name are found m the words : Elohim, 
verse 1 ; Maskiel, verse 2; Echad, verse 3; Ammi, verse 4, and Azat, 
verse 6. 

Psalm 15. — Against the presence of an evil spirit, insanity and mel- 
ancholy, pray this Psalm with the prayer belonging to it, and the holy 
name Iali, which means : My Lord ! or, The Lord, too, is mine, over a 
new pot filled with well-water that was drawn for this express purpose, 
and with this water bathe the body of the patient. The prayer which 
must be repeated during the process of washing, is as follows : May it be 
thy will, O God, to restore N., son of R., who has been robbed of his 
senses, and is grievously plagued by the devil, and enlighten his mind for 
the sake of thy holy name Iali. Amen. — Selah. 

The three letters of this holy name are found in the words : Jagur 
verse 1 ; Ragal, verse 3, and Jimmot, verse 5. 



SIXTH AND SEVENTH BOOKS OF MOSES. 15l 

He who otherwise prays this Psalm with reverence will be generally 
received with great favor. 

Psalm 16.— This Psalm is important and can be profitably employed 
in different undertakings. As for example, 1st, If any one has been 
robbed, and wishes to know the name of the robber, he must proceed as 
follows : Take mud or slime and sand out of a stream, mix them together j 
then write the names of all suspected persons upon small slips of paper 
and apply the mixture on the reverse side of the slips ; afterward lay them 
in a large and clean basin, filled for this purpose with fresh water from the 
stream — lay them in the water one by one, and at the same time pray this 
Psalm over them ten times with the prayer adapted to it keeping in mind 
at the same time the name of Caar, that is, Living, which name is found 
in the words of the sixth verse, as follows : Chabalim, and Alei, and if 
the name of the real thief is written upon the slips, that upon which his 
name is written will rise to the surface. The prayer is as follows : Let 
it be thy will, Eel Caar, the Living God to make known the name of the 
thief, who stole from me (here name that which was stolen). Grant that 
the name of the thief, if it is among the names, may arise before thy eyes, 
and thus be made known to mine and all others who are present, that thy 
name may be glorified : grant it for the sake of thy holy name. Amen.— 
Selah ! 

2. Whoever prays this Psalm daily with reverence, and childlike trust 
upon the eternal love and goodness of God, directed to circumstances, 
will have all his sorrows changed into joy. 

Finally, it is said, that the daily praying of this Psalm will change 
enemies into friends, and will disperse all pain and sorrow. 

Psalm 17. — A traveler, who prays this Psalm early in the morning, 
with ardor, together with the proper prayer, in the name of Jah, will be 
secure from all evil for twenty-four hours. The prayer is as follows : 
May it be thy holy will, Oh, Jah, Jenora, to make my journey prosperous, 
to lead me in pleasant paths, to protect me from all evil, and to bring me 
safely back to my loved ones, for thy mighty and adorable name's sake. 
Amen. 

The two letters of the holy name Jah are taken from the words, Shod- 
dini, verse 9, and Mirmah, verse 1. 

Psalm 18. — If robbers are about to attack you, pray this Psalm 
quickly but frevently, with the prayer belonging to it, with confidence in 
the holiest name of Eel Jah, that is, mighty, all-merciful and compassion- 
ate God, the robbers will leave you suddenly, without inflicting the 
slightest injury upon you. The letters necessary to make the holy name 
of God are contained in the words, Aisher, verse 1 ; Shoal, verse I ; 
Tamin, verse 33, and Haol, verse 47. 

The prayer is the following : " Mighty, all-merciful and compassionate 
God, Eel Jah ! may it be pleasing to thy most holy will, to defend me 
against approaching robbers, and protect me again6t all enemies, opposers 
and evil circumstances, for thine is the power and thou canst help. 
Hear me for the sake of thy most holy name, Eel Jah. Amen. — Selah 1 



152 SIXTH AND SEVENTH BOOKS OF MOSESe 

Is there a sick person with you, with whom the usual bodily remedies 
have failed, fill a small flask with olive oil and water, pronounce over it, with 
reverence, the eighteenth Psalm, anoint all the limbs of the patient, and 
pray a suitable prayer in the name of Eel Jah, and he will soon recover. 

Psalm 19.— During a protracted and dangerous confinement take 
earth from a crossroads, write upon it the five first verses of this Psalm, 
and lay it upon the abdomen of the parturient; allow it to remain until 
the birth is accomplished, but no longer, and in the meantime pray this 
entire Psalm seven times in succession, with the proper holy name of God 
and the appropriate prayer. The holy name of this Psalm consists of two 
letters from the most holy name Jehovah He, which, according to the 
tradition of the Kabalists, are of great power, and which embrace the 
so-called ten Sepiroth or reckonings and other deep mysteries. 

The prayer is as follows : Lord of heaven and earth ! May it please 
thee graciously to be with this parturient, N., daughter of R., who is 
fluctuating between life and death ; ameliorate her sufferings, and help 
her and the fruit of her body that she may soon be delivered. Keep her 
and her child in perfect health and grant her life, for the sake of the holy 
name, He. Amen. — Selah ! 

Do you desire your son to possess an open and broad heart, so that he 
may become an apt student and understand the lessons placed before him 
Teadily, then speak this Psalm over a cup filled with wine and honey, 
pronounce also the holy name and an appropriate prayer over it, and let 
the lad drink of it, and your desires will be realized. 

Finally, it is claimed that this Psalm is effectual in driving away evil 
spirits. It is necessary, however, to pray this Psalm, with the holy name 
and an appropriate prayer, seven times over the person possessed of the 
evil spirit. The letters of the name He are contained in the words 
Hashamaijim, verse 2, and Begoaeli, verse 6. 

Psalm 20. — Mix in a vessel, rose-oil, water and salt, pray over it 
seven times in the most holy name Jeho, this Psalm and a suitable prayer, 
in a low voice and with reverence, then anoint with this oil your face and 
hands, and sprinkle it on your clothing, and you will remain free from 
all danger and suffering for that day. 

Are you summoned to appear before the judge in person, in a judicial 
trial, you should avail yourself of the above means shortly beforehand, 
and by so doing you will surely be justified and depart without restraint. 
The prayer in the last case is as follows : Lord and judge of all the 
World ! Thou holdest the hearts of all men in thy power and movest 
them according to thy holy will ; grant that I may find grace and favor in 
the sight of my judges and those placed above me in power, and dispose 
their hearts to my best interests. Grant that I may be favored with a 
reasonable and favorable verdict, that I may be justified by it, and that I 
may freely go from hence. Hear me, merciful, beloved Father, and ful- 
fil my desire, for the sake of thy great and adorable name, Jeho. Amen. 
—Selah. 

The letters of the holy name Jeho are contained in the words : Jaanah, 
verse 2; Sela, verse 4, and Korem, verse 10. 



SIXTH AND SEVENTH BOOKS OF MOSES. 153 

Psalm 21. — During an existing storm at sea, when there is danger at 
hand, mix rose-oil, water, salt and resin, pronounce over it slowly this 
Psalm, and the holy name Jehaen, and then pour the consecrated salve 
into the foaming sea while uttering the following prayer : Lord of the 
world ! Thou rulest the pride of the foaming and roaring sea, and calm- 
est the terrible noise of the waves. May it please thee, for the sake of 
thy most holy name, Jehach, to calm the storm, and to deliver us merci 
fully from this danger. Amen. Selah 1 

The letters of this holy name are contained in the words : Jehovah, 
verse 2; Duma, verse 14, and Ki, verse 13. 

If you have a petition to present to the king, or to some other person in 
high power, pronounce this Psalm over a mixture of olive oil and resin, 
and at the same time think of the holy name of Jehach, anoint your face, 
and pray in faith and in confidence a prayer suitable to your circum- 
stances, and then you may comfort yourself with the assurance that you 
will be favorably received and receive grace. 

Psalm 22. — If a traveler prays this Psalm seven times daily, with 
the appropriate divine name, Aha, and a prayer arranged according to 
surrounding circumstances, in full trust in the mighty protection of our ex- 
alted and most merciful God, no misfortune will happen to him. Should 
he travel by water neither pirates nor storms can harm him, and if he 
travels by land he will be safe from harm, by beasts and men. 

The letters of this holy name are found in the words : Eli, verse 2 ; 
Assah, verse 33. 

Psalm 23. — Should you desire to receive reliable instructions in re- 
gard to something through a vision or in a dream, then purify yourself by 
fasting and bathing, pronounce the Psalm with the holy name Jah seven 
times, and pray at the end of each repetition : Lord of the World ! not- 
withstanding thy unutterable mighty power, exaltation and glory, thou 
wilt still lend a listening ear to the prayer of thy humblest creature, and 
wilt fulfil his desires. Hear my prayer also, loving Father, and let it be 
pleasing to thy most holy will to reveal unto me in a dream, whether 
(here the affair of which a correct knowledge is deserved must be plainly 
stated) as thou didst often reveal through dreams the fate of our forefath- 
ers. Grant me my petition for the sake of thy adorable name, Jah, 
Amen. Selah ! 

The letters of the holy name Jah, contain the words : Jehovah, verse 
I ; Napschi, verse 3, and according to the alphabetical order Aasch 
Bechar, according to which the letters He and Nun become transposed. 

Psalms 24 and 25. — Although the contents of these two Psalms 
differ materially, in respect to their mystical uses, they are equal and 
alike in power and action. Whoever repeats these Psalms daily in the 
morning with feelings of devotion, will escape from the greatest danger, 
and the devastating flood will not harm him. 

The holy name is called Eli, and is found in the words of the twenty 
fifth Psalm : Elecha, verse 1 ; Lemaan, verse II, and Mi, verse 12. 



154 SIXTH AND SEVENTH BOOKS OP MOSES. 

Psalm 26. — When imminent dangers threaten, whether by land or 
by water, or if some one should be called upon to undergo severe impris- 
onment, he should pray this Psalm with the indicated holy name of 
Elohe, and with an appropriate prayer, and then he may confidently look 
forward to an early release from prison. 

You will find the letters of this holy name in the words : Aischer, verse 
io ; Lischmoa, verse 7 ; Lo, verse 4 (after the order of At Basch), and 
Chattaim, verse 9. 

Psalm 27. — If you wish to be well and kindly received in a strange 
city, and desire to be hospitably entertained, repeat this Psalm upon your 
journey again and again, with reverence, and in full confidence that God 
will dispose the hearts of men to receive and entertain you kindly. 

Remark by the Translator. 

Since the author has neither a holy name nor prayer for the above 
Psalm, it may be presumed that the frequent repetition of the Psalm is 
sufficient for all purposes intended. 

Psalm 28. — Do you wish your enemy to become reconciled to you, 
pronounce this Psalm, with the appropriate holy name He, and a suitable 
prayer, trusting in the power and readiness of the Great Ruler of hearts, 
and so your wish will be fully realized. 

The tw© letters of this holy name are contained in the words : Ledavid, 
verse 1, and Haolam, according to the order of At Basch. 

Psalm 29. — This Psalm is highly recommended for casting out an 
evil spirit. The manner of proceeding is as follows : Take even splinters 
of the osier and seven leaves of a date palm that never bore fruit, place 
them in a pot filled with water upon which the sun never shone, and re- 
peat over it in the evening, this Psalm with the most holy name of Aha, 
ten times with great reverence ; and then in full trust in the power of 
God, set the pot upon the earth in the open air, and let it remain there 
until the following evening. Afterward pour the whole of it, at the door 
of the possessed, and the Ruach Roah, that is, the evil spirit, will surely 
depart. 

The two letters of this holy name are contained in the words Jehovah, 
verse 1 1, and according to the alphabetical order called Ajack Bechar 
and Habre, verse 2. 

Remarks by the Translator. 
With this Psalm also there is no prescribed prayer given. 

Psalm 30. — Whoever prays this Psalm daily, shall be safe from all 
evil occurrences. The holy name is Eel, and may be found in the words: 
Aromimdha, verse 2, and Lemaan, verse 12. 

By the Translator. 

This Psalm and the following are also without a prescribed prayer. 



SIXTH AND SEVENTH BOOKS OF MOSES. 155 

Psalm 31. — Would you escape slanders, and are you desirous that 
evil tongues may do you no harm or cause you vexation, repeat this 
Psalm in a low voice, with commendable devotion, over a small quantity 
of pure olive oil, and anoint your face and hands with it in the name of 
Jah. 

The letters constituting this holy name are found in the words : Pal 
teni, verse 2, and Hammesachlim, verse 22. 

Remark. 

The translator regards it necessary to remark once for all, that prayers 
especially adapted to these as well as many of the following Psalms are 
wanting, and that the author undoubtedly thought that the prayers al- 
ready given would enable each one to extemporize a suitable prayer. 
This presumption is the more probable, since we find further on in the 
work, that the author exhorts all to engage in prayer to God, without pre- 
scribing any particular form. Another circumstance, however, relates to 
the holy names, and if these are wanting it was so ordered by the an- 
cient Kabalists, and on this account it should be particularly noted at 
all times. 

Psalm 32. — Whoever prays this Psalm daily receives grace. 
Love and mercy. With this Psalm will be found neither holy name nor 
prayer. 

Psalm 33. — Have you been unfortunate in respect to the constant 
death of your children at birth, pronounce this Psalm with the holiest 
name Jehovah, over pure olive oil and anoint your wife therewith, and 
the children born to you thereafter will live. 

At the time of a general famine, the inhabitants of the afflicted district 
should pray this Psalm with united hearts and powers, and they will 
surely be heard. 

The letters of this holy name you will find in Lajehovah, verse 2; 
Hodu, verse 3 ; Azath, verse 9, and Hejozer, verse 14. 

Psalm 34. — Have you resolved to visit a prince or another person 
high in authority, pronounce this Psalm and the holy name Pcle, that is £ 
Wonderful, briefly before appearing in their presence and you will be re- 
ceived pleasantly and find favor. 

The letters of this holy name are found in the words : Paude, verse 23 ; 
Lifne, verse I, and Kara, verse 7. 

Even so this Psalm is highly recommended to each traveler, for if he 
prays it diligently he will surely finish his journey in safety. 

Psalm 35, — Have you a lawsuit pending in which you are opposed 
by unrighteous, revengeful and quarrelsome people, then, pray this Psalm 
with its holy name jah, early in the morning for three successive days, 
and you will surely win your case. 

The letter^ composing this holy name are contained in the wordsi 
Lochmi, verse 1, and in Wezinna, verse 2. 



156 SIXTH AND SEVENTH BOOKS OF MOSES. 

■ ■ - '■ ■ ■ - ■ »■ ■ ' ' ■ ■■ — — ^^g 

Psalm 36. — Against all evil and slanderous libels pray this Psalm, 
and they will cause you no injury. 

The holy name of this Psalm is found in the words : Arven, verse 6; 
Mischpatecha, verse 7, and Tehom, verse 7. 

Psalm 37. — If any one has drunken so much wine as to lose his 
reason, and in consequence, fears are entertained for his safety, tnen 
quickly pour water into a pitcher, pronounce this Psalm over it, ind 
bathe his head and face with the consecrated water, and give him also to 
drink of it. 

Psalms 38 and 39. — If you have been so much slandered that the 
king and the officers of the law have been turned against you, and are 
taking measures to punish you, arise early, at the break of day and go 
out into the fields. Pray these Psalms and their holy name seven times 
with great devotion, and fast the entire day. 

The holy name of the first Psalm is Aha, and of the second He, taken 
from the words Hascha, verse 14, and Amarti, verse 2. 

Psalm 40. — The principal characteristic of this Psalm is, that we 
can, by its use, free ourselves from evil spirits, if we pray it daily. 

The holy name is Jah, and is found in the words : Schauaiti, verse 2, 
and Chuscha, verse 14. 

Psalms 41 to 43. — If your enemies have despoiled you of credit and 
caused you to be mistrusted, and thereby reduce your earnings, or per- 
haps, deprive you of your office and installed another in your place, you 
should pray these three times a day for three successive days, together 
with a prayer that is appropriate to your circumstances, and by doing this 
you will perceive incredible things. Your enemies will be put to shame 
and you will be unscathed. 

The 42d Psalm possesses this peculiar characteristic. If you wish to 
be sure in regard to a certain cause, and desire to obtain information 
through a dream, you must fast one day, and shortly before retiring to 
rest you must pray this Psalm and the holy name, Zawa, (which means 
the Lord of Hosts,) belonging to the Psalm, seven times, making known 
your desires, each time, in an appropriate prayer, in which your wishes 
should be plainly named. 

Psalm 44. — If you wish to be safe from your enemies the frequent 
praying of this Psalm will, it is said, answer your expectations. 

Psalms 45 and 46. — These two Psalms are said to possess the vir- 
tue of making peace between man and wife, and, especially, to tame cross 
wives. The saying is, namely : Whoever has a scolding wife, let him 
pronounce the 45th Psalm over pure olive oil, and anoint his body with 
it, when his wife, in the future, will be more lovable and friendly. But 
if a man has innocently incurred the enmity of his wife, and desires a 
proper return of conjugal love and peace, let him pray the 46th Psalm 
over olive oil, and anoint his wife thoroughly with it, and, it is said, mar- 
ried love will again return. 

Tht holy name is Adojah, (this name is composed of the first syllables 
of the two most holy names of God, Adonai and Jehovah). 



SIXTH AND SEVENTH BOOKS OF MOSES. 157 

The letters are in the words: Elohim, verse 2; Meod, verse 2; Je- 
hovah, verse 8, and Sela, verse 12. 

Psalm 47. — Do you wish to be beloved, respected and well received 
by all your fellow-men, pray this Psalm seven times daily. 

Psalm 48. — If you have many enemies without cause, who hate you 
out of pure envy, pray this Psalm often, and with it think of the holy 
name Sach, which means Pure, Clear and Transparent, and your enemies 
will be seized with fear, terror and anxiety, and in future they will no 
more attempt to injure you. 

The letters of the holy name are to be found in the words : Achasatam, 
verse 7, and Ki, verse 14. 

Psalms 49 and 50. — Is one of your family burdened with a severe 
and perhaps incurable fever, then take a new pen and ink prepared for 
this purpose, and write the 49th Psalm and the first six verses of the 50th 
Psalm, together with the appropriate holy name Schaddi, which signifies 
Almighty, and which belongs to these Psalms, upon pure parchment pre- 
pared for this particular case, and hang it around the patient's neck with 
a silken string. 

The letters composing the divine name, Schaddei, can be found in the 
words of the 49th Psalm, Schimma, verse I ; Adaw, verse 3, and Wikas, 
verse 8. 

Remarks by the Translator. 

(Should some one choose to write and wear a talisman such as is de- 
scribed above, we would kindly advise him to procure parchment, ink 
and pen from a Jewish writer of the ten commandments.) 

It is asserted that whosoever wears the 50th Psalm, written as above 
described, upon his person, will be safe from all danger, and escape from 
all the machinations of robbers. 

The holy name is Chai, which signifies, Living, and the letters are 
taken from the words: Sewach, verse 5, and Anochi, verse 7. 

Psalm 51. — Is any one troubled with an anxious and restless conscience 
on account of the commission of a heavy sin, then let him pronounce this 
Psalm with the word Dam connected with it in the mind, three times a 
day, namely, early at noon and in the evening over poppy-oil, and at the 
same time utter a prayer suitable to the occasion in which the evil deed 
must be mentioned in deep humility and sorrow, which must be obtained 
from the just yet merciful Judge of all men through a contrite heart, then 
let him anoint himself with the consecrated oil over the body, and he will 
find in a few days that he has found grace and that the heavy burden has 
been removed. 

The letters of the word Dam, through the transposition of the B and M 
in the words Parim, verse 20, and Bebo, verse 2, are taken according to 
the order of the alphabet, Al Bam, in which the B is taken for M. 

Psalm 52. — He who is so unfortunate as to be disturbed through 
frequent slanders is advised to utter this Psalm daily in the morning, 
and no special prayer or holy name is needed to obtain the benefit of the 
Psalm. 



158 SIXTH AND SEVENTH BOOKS OP MOSES. 

Psalms 53 to 55. — These three Psalms are ordained to be uttered 
by him who is persecuted without cause by open and secret enemies. 
If he desires only to quiet his enemies, or fill them with fear, he must 
daily repeat the prescribed 53d Psalm with the holy name Ai. The 
letters of this name are the first letters of the two blessed names of 
God, Adonai, Jehovah, and are found in the words Amar, verse 2, and 
Jiszmach, verse 6. 

If, however, he wishes not only to be secure from their malice, but if he 
also desires to revenge himself upon them, then he must repeat the 54th 
Psalm with the prescribed holy name, Jah. The letters of this are found 
in the last words of this Psalm, Eeni, and in the word Immenu, verse 2, 
and indeed according to the Kabalistic rule Gematria, inasmuch as the 
letter, He, when it is written out signifies six in number, and in this man- 
ner may very easily be taken for the letter Vav, which, in counting, also 
numbers six. 

Should he desire to render his enemies evil for evil, he shall repeat the 
55th Psalm with the name Vah, which contains both of the final letters 
of the name Jehovah. The letters of this name are found in the words : 
Weattah, verse 12, and Haasinad, verse 2. 

Psalm 56. — This Psalm is recommended to him, who is desirous of 
freeing himself from the bonds of passion and of sense, and who is anx- 
ious to be delivered from the so-called Jezer Horra, which means, the 
evil lusts or the desire to commit sin. 

Psalm 57. — Whosoever wishes to be fortunate in all his undertak- 
ings should pray this Psalm daily after the morning prayer in the church, 
and with it the holy name Chai, signifying Living, which name he should 
keep constantly in his mind. 

The two letters of this name are contained in the words i Chonneni, 
verse 2, and in Elohim, verse 6. 

Psalm 58. — If you should be attacked by a vicious dog, pray this 
Psalm quickly, and the dog will not harm you. 

Psalm 59. — Would you be entirely free from the Jezor Horra, that 
is, from the inclination which all men possess to do evil, and the sinful 
appetites and passions which often overcome them, then pray this Psalm 
from the second verse to the end, for three days in succession, at early 
noon and in the evening, and the holy name belonging thereto, namely, 
Paltioel, which signifies Strong God, My Rescuer and Saviour; also, 
pray the prescribed prayer, and you will become aware of the most won- 
derful changes within yourself. 

The prayer is as follows : Lord, my Father and the Father of mine, 
mighty God ! May it please thee for the sake of thy great, holy and 
adorable name, Paltioel, to release me from the Jezer Harra (from my 
evil desires and passions and from all evil thoughts and acts), as thou 
didst the author of this Psalm when he prayed to thee. Amen. — 
Selah !— 

The letters of the holy name of Paltioel may be found in the words? 
Pischii, verse 3 ; Elohim, verse 5 ; Chattati, verse 3 ; Jehovah, verse 8; 
Aschir, verse 15, and Maschel, verse 14. 



SIXTH AND SEVENTH BOOKS OF MOSES. 159 

Psalm 60. — If you are a soldier in an army, and are about marching 
into the field, repeat this Psalm, keeping in mind the holy name of Jah, 
and at the conclusion of each repetition of the Psalm, utter a suitable 
prayer in full reliance upon the endless omnipotence of Him, who can 
give the victory where he will, and you will be enabled to return to yout 
home uninjured. 

The two letters of the holy name Jah, are contained in the word 
Zarenu, verse 14, as the last word of this Psalm, and in Lelammed, 
verse I. 

Psalm 61. — When you are about taking possession of a new dwell- 
ing, repeat this Psalm just before moving in, with a suitable prayer, trust- 
ing in the name of Schaddei, and you will experience blessing and good 
fortune. 

The letters composing this name are taken from the words Schimmu, 
verse 2 ; Ken, verse 9 ; and Jom, the last word of this Psalm. It should, 
however, be remarked that both the last letters are selected according to 
the alphabetical order of Ajack Bechar. 

Psalm 62. — Speak this Psalm with proper reverence on Sunday im- 
mediately after the evening prayer, and on Monday after vespers, and at 
the same time think of the holy name Ittami, which means " concealed, 
hidden, or invisible " (which most probably refers to the invisible God, 
who covers the transgressions of penitent sinners), and utter the following 
prayer ; Great, mighty and merciful God ! may it be thy holy will to par- 
don me all my sirrs, transgressions and offences ; wilt thou cover them, 
and blot them out as thou didst the sins and transgressions of him who 
uttered this Psalm in thy presence, wilt thou do this for the sake of the 
adorable name of Ittami. Amen. — Selah ! 

The letters of this name may be found in the words s Achi, verse 2 ; 
Jeschuate, verse 2 ; Emot, verse 3 ; Lelohim, verse 6, and Leisch, 
verse 13. 

Psalm 63. — If you have reason to believe that your business-partners 
are about to take unfair advantage of you, and that you will suffer loss 
fhrough them, and if you desire, on this account, to withdraw from the 
firm, repeat this Psalm, and with it think of the holy name Jach, and you 
will not only be able to withdraw without loss, but you will obtain further 
good fortune and blessings. 

The letters of this holy name are contained in the words Jasjmach, verse 
11, and Jechuda, verse 1. 

Psalm 64. — In reference to this Psalm it is only necessary to say, 
that seafarers who daily pray it with devoution will complete their voyage 
without accident, and reach their place of destination in good health. As 
for the rest, neither holy name nor especial prayer have been considered 
necessary. 

Psalm 65. — Whosoever utters this Psalm with its appropriate name 
Jah, persistently, will be fortunate in all his undertakings, and everything 
he attempts will result to hi« best advantage. It is particularly reconv 
mended to one who has a petition to prefer, for it is asserted that he will 
certainly obtain his desires. 



160 SIXTH AND SEVENTH BOOKS OF MOSES. 

The two letters of this holy name are taken from the words Joschin, 
verse 14, and Dumijah, verse 2. 

Psalm 66. — If any man is possessed of a Ruack Roah (evil spirit), 
write this Psalm on parchment and hang it upon him ; then stretch your 
hands over him and say : Save me, O God, for the waters are come into 
my soul. Psalm lxix. 2. 

Psalms 67 and 68. — Both these Psalms contain the divine name of 
Jah. The letters composing it are found in the first Psalm and are se- 
lected from the words ; Jechonnenu, verse 2, and from the last word of the 
fifth verse, Sela. In the second, on the other hand, from Jakum, verse 2, 
and from Aora, verse 36. The first should be prayed in a protracted case 
of fever, or in severe imprisonment. The second, on the contrary, should 
be prayed over a vessel filled with water upon which the sun never shone, 
in a low voice, and in the name of the patient, and then work his body 
with the water, and the evil spirit will depart from him. 

Psalms 69 and 70. — The first of these Psalms should be uttered 
daily over water, by the libertine and sensualist, who is so confirmed in 
his evil habits, as to become a slave to them, and who, however much he 
may desire to escape these habits, is unable to do so. After having 
prayed this Psalm over the water he should drink of it. 

The second should be prayed by him who desires to conquer his ene- 
mies. 

Neither of these two Psalms have prescribed holy name or prayer. 

Psalm 71. — With this Psalm there is likewise neither holy name nor 
prayer, but it is said to have the power to liberate any one from prison, 
who will for a time pray it reverentially seven times a day. 

Psalm 72. — Write this Psalm with the name Aha, in the usual man- 
ner, upon pure parchment, and suspend it around your neck, and you will 
become a universal favorite, and find favor and grace from all men ; you 
may then live unconcerned, for you can never come to poverty. 

The letters of the holy name are taken from the words : Elohim, verse 
1, and Jeasshruhu, verse 17. 

Psalms 73 to 78.— Since these eleven Psalms have neither holy 
names nor particular closing prayers, I shall, in order to economize space, 
record the peculiar virtues ascribed to each one for the good of man- 
kind. 

The 73d Psalm should be repeated reverently seven times daily by 
those who are compelled to sojourn in a heathen, idolatrous or infidel 
country, and by doing so, no one need feel afraid that he will be induced 
to deny his faith. 

The frequent and earnest prayer of the 74th Psalm is said to defeat 
the persecution embittered by enemies, and will frustrate the oppressions 
of the self-mighty, wealth-seeking, hard-hearted people, and will at the 
same time bring them to a terrible end. 

The devout prayer of the 74th Psalm will effect the forgiveness of 
sins. 

The 76th Psalm is said to be the quickest and most effective defe»ce 
against danger from fire and water. 



SIXTH AND SEVENTH BOOKS OF MOSES. 161 

Whosoever preys the 77th Psalm daily will not be overtaken by want 
or danger. 

Whosoever prays the 78th Psalm earnestly and often, will be beloved 
and respected by kings and princes and will receive favor from them. 

The frequent prayer of the 79th Psalm, it is said, is fatal to enemies and 
opponents. 

The constant and industrious prayer of 80th and 8 1st Psalms is said to 
be a happy means of saving men from falling into unbelief and saves 
them also from other errors. 

The prayer of the 82d Psalm will assist an envoy to transact his busi- 
ness to the satisfaction of his employers, and his business affairs will suc- 
ceed and prosper. 

You should write the 83d Psalm properly, upon pure parchment, and 
suspend it around your neck, and by so doing you will abide safely in war, 
avoiding defeat and captivity. If you should, however, be overcome, 
your captors will not harm you, for even in captivity no harm can befall 
you. 

Psalm 84. — When a man, through a severe and protracted illness, 
has acquired a repulsive, disgusting and bad odor, he should pronounce 
this Psalm with the prescribed holy name of Af, which means Father, 
over a pot of water upon which the sun never shone, and then pour the 
water all over himself, and then the bad smell will leave him. 

The letters of the holy name Af, are found in the words : Zebarth, 
verse 2, and in Bach, verse 6. 

Psalm 85. — Do you wish that your former friend, but who now lives 
at enmity with you, should again be reconciled to you, if you can discover 
no disposition on his part to make it up with you, then go out into an open 
field, turn your face toward the South, and pronounce this Psalm, with its 
prescribed holy name Vah, seven times in succession, and he will ap- 
proach and receive you in great friendship. 

Psalms 86 to 88.— These three Psalms again are left without a 
holy name, and there is nothing further said about them, than that a per- 
son should accustom himself to pray them often, because by so doing 
much good can be done and much evil avoided. The frequent praying, 
of the 85th Psalm especially, is said to promote the welfare of the com- 
munity and the congregation. 

Psalm 89. — Should one of your own family or dear friends waste 
away so rapidly, in consequence of a severe illness, so that they are already 
nearly helpless and useless, speak this Psalm over olive oil and pour the 
oil over the wool that has been shorn from a wether or a ram, and with it 
anoint the body and limbs of the patient, and he will speedily recover. 

If your friend is under arrest, and you desire his liberation, go into an 
open field, raise your eyes toward heaven and repeat this Psalm, with a 
prayer suited to the circumstances, which should be uttered in full confi- 
dence in God. 

Psalm 90. — Should you accidentally encounter a lion in the forest, 
or should you be deceived, cheated or plagued by an evil spirit or ghost, 
then grasp in your mind the name of God (Schaddei) and repeat this 



162 SIXTH AND SEVENTH BOOKS OF MOSES. 

Psalm, and they will withdraw themselves. But you will be still more 
secure when such a danger should arise, if you pray the following 91st 
Psalm in connection with the 90th, at one and the same time. 

Psalm 91. — The holy name of this Psalm is El, which means Strong 
God. After speaking this Psalm, and the preceding one, over a person 
tormented by an evil spirit, or one afflicted by an incurable disease, in the 
name of Eel Schaddei, then pray humbly : Let it be thy holy pleasure, oh 
my God ! to take from N., son of R., the evil spirit by which he is tor- 
mented, for the sake of thy great, mighty and holy name El Schaddei. 
Wilt thou presently send him health and let him be perfectly restored. 
Hear his prayer as thou once did that of thy servant Moses when he 
prayed this Psalm. Let his prayer penetrate to thee as once the holy in- 
cense arose to thee on high. Amen. Selah ! 

The two letters of the name Eel are contained in the words Jeschuti, 
verse 16, and Orech, verse 16. 

Again write this Psalm in connection with the last verse of the previous 
Psalm upon clean parchment, and conceal it behind the door of your 
house, and you will be secure from all evil accidents. 

Kabalists ascribe to this Psalm when taken in connection with the 
above verse, the most wonderful virtue, when it is used in accordance with 
the nature of existing circumstances, and when it is combined with other 
scriptural passages, holy names of angels, characters and prayers, it is said, 
for example : 

Prayer through which all distress, danger and suffering may be turned 
aside. If any one should be in danger of his life, or become distressed, 
be it what it may, such as being attacked by an incurable disease, pesti- 
lence, fire or water, overwhelmed by enemies or murderers, in battles, 
sieges, robberies, close imprisonment, etc., let him confess his sins first of 
all, and then speak the Vihi Noamprayer (the name by which the 91st 
Psalm with the aforesaid verse is usually known), ninety-nine times, ac- 
cording to the number of the two holiest names of God, Jehovah Adonei. 
Each time when he comes to the fourteenth verse, " Because he hath set 
his love upon me," etc., he shall keep in mind the holy name, and then 
pray devoutly each time : " Thou art the most holy, king over all that is 
revealed and hidden, exalted above all that is high, sanctify and glorify 
thy adorable name in this thy world, so that all the nations of the earth 
may know that thine is the glory and the power, and that thou hast se- 
cured me from all distress, but especially out of the painful emergency 
(here the object of the prayer must be distinctly stated), which has over- 
taken me N., son of R. And I herewith promise and vow that I will now 
and ever after this, as long as I shall live upon the earth, and until I re- 
turn to the dust from which I was taken." (Here the vow must be ver- 
bally-stated, — stating what we will do, perform or give in the service of 
our Creator. The vow may consist in fasting, giving alms, or in the daily 
reading of several chapters of the Holy Scriptures, Psalms, of the Sohar 
or of the Talmud, releasing of captives, nursing the sick and burying the 
dead.) " Praised be Jehovah, my Rock and my Salvation. Thou wilt be 
my representative and intercessor, and wilt help me, for thou helpest thy 
poor, feeble and humble creature, and in time of need releasest from fear 



SIXTH AND SEVENTH BOOKS OP MOSES. 



163 



and danger, and dealest mercifully with thy people ; merciful and forgiv- 
ing, thou hearest the prayer of every one. Praised art thou, Jehovah, thou 
who hearest prayer." (The last words should be repeated seven times at 
each ending of the prayer.) 

And now, whoever will punctually observe the foregoing instructions 
three days in succession, in full trust in the mighty help of God, he may 
rest assured of the assistance which he desires. 

Kabalists, and especially the celebrated Rabbi Isaac Loria have as- 
sured us that in a time of pestilence or general emergency, the Vihi Noam- 
prayer should be prayed seven times daily, connecting with it in the mind 
the figure of the golden candlestick, when it is composed of the forty-one 
holy and important words and names of this Psalm, with which we should 
especially consider the holy names in their order. The following are the 



Vean, Aim, 

Mii, Tmol 

Im, 

Aki, 

Aab, 



Bich, 

Veal, 

Retak, Betu, 

Lakad, Mili, 

Schin, Aki, 



Iba, Wich, Ika, Aan, Beni, 

Ktaz, Ilu, Mehoh, Imi, Becha,] 

Lir, Uma, Ima, Miz, Mehi, 

Ibak, Rul, Leta, Afcham, Pesch, 

Acchu, Kuck, Vetat, Raasch, Jaub, 
Ana. 
(See Fig. A.) 




Fig. A. 

After this should be spoken verses 21-28, chapter xii. of Exodus, and 
with them keeping in mind the names contained in the 23d and 28th 
verses, in the following order : 

Awal, Jahel, Ito, Huj Husch, Aha, Imo, Vil. 



164 3IXTH AND SEVENTH BOOKS OF MOSES. 

As also Vohu, Uha, Bam, Bili, Zel, Holo, Vcsop, and finally the holy 
mame : Nischaszlas. 

And now, he who observes all these things to the very letter, and who 
can keep in his memory all the letters, points or vowels, he shall be safe 
from all danger, and shall be as strong as steel, so that no firearms can 
harm him. The certainty of this is shown by the Kabalists, because the 
letter Seijid is not to be found in the entire Psalm, and since the word 
Seijin or Kie Seijin embraces within its meaning all deadly weapons, this 
conclusion is entirely correct 

Remarks by the Translator. 

The extraordinary powers ascribed to the 91st Psalm may all be right 
and proper enough, but it is to be regretted that the reader cannot avail 
himself of its benefits, especially in the last experiment, because all the 
recorded holy names consist of the first letter of all the words of the 91st 
Psalm, and likewise of the 23d and 28th verses of Exodus, chapter xii., a 
passage which has already been quoted. It is, therefore, impossible to 
pronounce this name properly, neither can it be translated into English 
or into any other language. And how shall we then memorize the first 
letters of each word of the Psalm together with the points or vowels be- 
longing to them ? If any one, notwithstanding the difficulties attending 
the use of this Psalm, should desire to avail himself of its virtues, then he 
must undertake the burdensome task of learning the Hebrew language, 
or he must write it, and wear it upon his heart as an amulet. 

Psalm 92. — He who desires to attain to high honors, let him take 
with this object in view, a new pot filled with water. Place in it myrtle 
and vine leaves, and pronounce over it, with perfect trust, the following 
Psalms, namely, the 92, 94, 23, 20, 24, and 100, three times in succession, 
and at each time let him wash himself out of the pot and afterward anoint 
his face and whole body with the water ; then turn his face toward the 
north, pray to God for the fulfilment of his desires, and he will see won- 
derful things. He will be astonished with his ever-increasing good for- 
tune. He will also, in a wonderful manner, advance from one post of 
honor to another. 

Psalm 93.— There is nothing special recorded of this Psalm, other 
than that it is highly recommended to any one who has a suit with a stern 
and unjust opponent. The proper use of this Psalm, it is said will surely 
win him his cause. 

Psalm 94. — If you have a hard, unyielding and bitter enemy, who 
oppresses you sorely and causes you great anxiety, repair to an open field 
en Monday, take some incense into your mouth, turn with your face to- 
ward the East and West, and repeat first the 94th Psalm and then the 
93d, seven times, keeping in mind at the same time the holy name Eel 
Kanno Taf, which signifies great, strong, zealous and good God, and 
pray each time at the ending cf these Psalms : " May it please Thee, O 
great, strong, zealous and good God, to humble my enemy N., son of R., 
as thou once did the enemies of our great teacher Moses, who rests in 
peace, and who completed this Psalm to thy glorification. Let vaf 



SIXTH AND SEVENTH BOOKS OF MOSES* 165 

prayer arise to thee as did the sweet smell of incense from the altar of 
incense, and let me behold thy wonderful power. Amen ! — Selah ! — 

Psalm 95. — The appropriate holy name of God and peculiar to this 
Psalm is Eel, which is, great, strong God, and the letters are found in the 
words : Eel, verse 3, and Lezur, verse 1. 

The pious believer should pray this Psalm for his erring and unbeliev- 
ing brethren. 

Psalms 06 and 97. — The holy name of these two Psalms is Jah, 
and the letters of the first are found in the words, Jeschuato, verse 2, and 
Hawn, verse 7, and those of the other in the words, Jismechu, verse 1, 
and Atta, verse 9. Whosoever will pray these two Psalms three times 
daily, will cause his family great joy and contentment. 

Psalm 98. — The holy name of this Psalm is also Jah, and should be 
pronounced in order to establish peace and unity between families. The 
letters of the holy name are taken out of the words : Israel, verse 3, and 
Haschiah, verse 1. 

Psalm 99. — With this Psalm there is no holy name recorded, and 
all who wish to become really pious are advised to pray it often with 
proper devotion. 

Psalm 100. — The holy name Jah, so often mentioned already, is also 
appropriate to this Psalm, and whoever prays it several days successively 
seven times, will overcome all his enemies. The two letters of this holy 
name are recorded in verse 3, and in Aetodah, verse 4. 

Psalm 101. — Whoever bears this Psalm in addition to the 68th upon 
his person, written upon parchment, is secure from the persecution of evil 
spirits and vindictive persons. 

Psalms 102 and 103. — Both these Psalms are said to be very good 
for barren women by the use of which they may receive grace and favor 
from God. The holy name of the one is called Jah, and is taken from 
Anneni, verse 3, and the name of the other one is Aha, and is taken from 
the word Adonai, verse 12, and from Sela, verse 20. 

Psalm 104. — The frequent and earnest prayer of this Psalm is said 
to be attended with such great power, that through it the Masick may be 
destroyed. 

Remarks of the Translator. 

The word Masick signifies, according to its root, only something hurt- 
ful, something that will cause harm, it may be by spirits, beings or ani- 
mals. Generally, however, the Jews understood the term to mean the 
Devil, and with its connections in this place the word must mean original 
sin and the propensity to commit sin. 

Psalms 105 to 107. — To these three Psalms the holy name of Jah 
is ascribed, and according to the original writing, it is said, that the 105th 
Psalm will cure three days' fever ; the praying of the 106th Psalm will 
cure the four days' fever, and finally the praying of the 107th will cure 
the daily fever. 



166 SIXTH AND SEVENTH BOOKS OF MOSES. 

The letters of the holy names are taken from Lejaikof, verse 7, and 
Hodu, verse 1, and further from Sochreni, verse 4, and from Tehillato, 
verse 2 of the 106th Psalm, and finally from Jischlach, verse 19, and 
Verinna, verse 21. 

Psalm 108. — Write this Psalm with its proper holy name, Vi, (two 
letters from the most holy name of Jehovah, in which Kabalists seek 
through its many divisions, great secrets,) upon clean parchment, and hide 
it in a secure spot behind the door of your house, and then your going 
and coming will be blessed, and you will be successful in all your busi- 
ness transactions. 

The two letters of the holy name Jehovah, by a transposition of Vav 
and Jod, are contained in the words : Zarenn, verse 14, and in Nachon, 
verse 2. 

Psalm 109. — Have you a mighty enemy, who plagues and oppresses 
you, fill a new jug with new, sparkling wine, add some mustard to it, and 
then repeat this Psalm three days successively, while at the same time 
you keep in mind the holy name of Eel (great and strong God), and 
afterward pour the mixture before the door of your enemy's dwelling. 
Be careful, however that you do not sprinkle a single drop upon yourself 
when in the act of pouring it out. 

The letters of the name Eel are found in the words, Elohim, verse 3, 
and in Ki Jamood, verse 5. 

Psalms 110 and 111. — The first of these Psalms is marked with the 
holy name Jah, and by its frequent use in the form or a prayer, and a man 
may compel all enemies and opposers to bow to him and beg for quarters 
and peace. 

Through praying the 1 1 ith Psalm a man may acquire many friends 
without the necessity of keeping constantly in mind any special holy 
name. 

Psalms 112 and 113. — By praying the first of these Psalms a man 
will increase in might and power from time to time, and by praying the 
second devoutly it is possible to check growing heresy and infidelity. 
Neither of these Psalms has a peculiar holy name. 

Psalm 114. — The holy name of this Psalm consists of two letters, 
taken together from the names Adonai (Lord), and Jehovah, namely, Aha, 
which may be found in this Psalm in the words Jiszraoel, verse 1, and 
Jehuda, verse 2. If you desire success in your trade or business, write 
this Psalm with its appropriate holy name upon clean parchment, and 
carry it about your person constantly in a small bag prepared especially 
for this purpose. 

Psalm 115. — If you are determined to dispute with infidels, heretics 
and scoffers at religion, pray this Psalm devoutly beforehand. 

Psalm 116. — Whoever prays this Psalm daily with devotion, trusting 
fully in God, will be safe from violent death, neither will he be overtaken 
by a sudden death. 

Psalm 117. — Did you make a vow to obtain a certain commandment 



SIXTH AND SEVENTH BOOKS OP MOSES. 167 

or perform a good work, and fail in the performance of them through for- 
getfulness or carelessness, as soon as you recollect your remissness pray 
this Psalm with a broken and contrite heart. 

Psalm 118. — If you pray this Psalm often and devoutly, you will be 
able to silence all free-thinkers, scoffers of religion and heretics, who 
labor to lead you astray. 

Psalm 119- — This it is well known is the largest of all the Psalms, and 
consists in the Hebrew of eight alphabets, but in such a manner, that 
each letter appears in undisturbed regularity, and through this there arose 
twenty-two special divisions, which are included in each eight verses, be- 
cause a particular power is ascribed to each division, which I cannot pre- 
sent to the reader in clearer manner than by placing each letter before 
him which forms the particular division. 

Aleph. —The eight verses of this letter, which all begin with Aleph, 
should be pronounced over a man whose limbs shake and quiver, and if 
this be done in a low and even tone of voice, he will be relieved. If any 
one has made a vow, which has become burdensome to fulfil, it will be 
easy for him to keep his promise. 

Beth. — It is said that through the second division from the ninth to 
the sixteenth verse, a man may obtain a good memory, an open heart, de- 
sirous to learn, and an extended intelligence. Whosoever desires to at- 
tain this must begin as follows : Remove from a hard-boiled egg the shell 
deftly and cleanly, so that the inside shall remain uninjured, and write 
upon it the above eight verses as well as the fourth verse of Deuteronomy, 
xxxiii., and eight verses of Joshua i., and also the holy name of the an- 
gels, Chosniel, Schrewniel and Mupiel. The translation of these three 
angel-names it is not necessary to know, because they must not be pro- 
nounced, but since it will be of interest to the reader to know the mean- 
ing of them, it will not be superfluous to give them here. Chosniel, sig- 
nifies Cover, or overshadow me, mighty God ! (namely, with the spirit of 
wisdom and knowledge). Schrewniel, turn me, again, mighty God ! that 
is, change me, convert me into a better man or woman, as David once 
said, " Create in me, oh God," etc. Mupiel means : Out of the mouth of 
the mighty God (namely, let me attend upon the decrees of thy laws, as 
if I heard and received them from the mouth of God himself). Finally, 
the following must also be written upon the egg : Open and enlarge my 
heart and understanding, that I may hear and comprehend everything 
that I read, and that I may never forget it. All this must be done on a 
Thursday evening, after fasting the entire day, and then the egg must be 
inserted whole into the mouth, and when it is eaten, the four first verses 
of this division must be repeated three times in succession. 

Gimel. — The division of the third letter, verses 17 to 24, should be 
prayed seven times in succession, in a low, solemn tone and with full con- 
fidence in the omnipotence of God, over the seriously injured eye of a 
friend, so that the pain may cease and the eye restored. 

Daleth. — By the earnest praying of this division, verses 25 to 32, a 
painful injury of the left eye can be cured in the first place, in the same 



168 SIXTH AND SEVENTH BOOKS OF MOSES. 

manner as is described above, and in the second place, if a man is en« 
gaged in a lawsuit, or Is vexed by a change of occupation, or residence, 
or if he desires to make an advantageous selection, or make a resolution, 
he should repeat these eight times in succession. On the other hand, 
however, if a man must avail himself of the advice and assistance of 
many persons in order to accomplish an undertaking successfully, he 
should repeat this division ten times. 

He. — The division of the letter He, verses 33 to 40, is said to make 
people refrain from committing sins. A sinful being, who has become so 
much accustomed to commit sin and vice, that he cannot refrain from 
them, notwithstanding his best resolutions, should write these eight verses 
upon parchment prepared from a clean deer skin, (or cause them thus to 
be written,) place it in a bag prepared for this purpose and hang it around 
his neck, so that he will carry it continually upon his breast. 

Vau. — Speak these eight verses, 41 to 48, properly over water, and 
give it to your servant or dependent to drink, and then your rule and 
power over him will become easy and agreeable, and he will serve you 
willingly. 

Zain. — To the seventh division, verses 49 to 56, two different effects 
are ascribed. It is said, for example : If one of your friends or acquain- 
tances is afflicted with melancholy, or becomes splenetic, or has severe 
stitching in the side, write this division, with the holy name Raphael, 
which signifies, heal, mighty God, properly upon a small piece of clean 
parchment, and bind it upon the patient where the spleen is situated. 

If you have been led into an undertaking that promises evil results, 
through the misrepresentations of evil counsellors, repeat this division 
eighteen times, and you will find means to withdraw from the undertaking 
without injury to yourself. 

Oheth. — Speak the division of this letter, verses 57 to 64, seven times 
over wine, and give a sick person, who has severe pains in the upper part 
of the body, to drink of it, and he will soon find relief. 

Teth. — The division of the letter Teth, verses 65 to 72, is an easy, 
quick and tried remedy to cure the severest case of kidney or liver com- 
plaints, or to take away pain in the hips. Pronounce these eight verses 
properly, specially and reverently over the sick person and he will con- 
valesce. 

Jod. — Would you find grace and favor with God and man, pray at 
the close of each morning prayer the division of this letter, verses 70 to 
80, trusting fully in the mercy and grace of God, and your prayer will be 
heard. 

Oaph. — If one of yours has a dangerous sore, or a burning swelling 
on the right side of the nose, pray the eight verses of this division, verses 
81 to 88, ten times, in a low and conjuring voice, over the sore, and you 
will perceive to your astonishment and joy, that the otherwise incurable 
sore will be healed. 

Lamed. — If you are summoned to appear personally before the Judge 



SIXTH AND SEVENTH BOOKS OF MOSES. 169 

in a lawsuit, pray on the preceding day, just after the evening prayer, the 
division of the letter Lamed, verses 89 to 96, and you will obtain a favor- 
able hearing, and will be permitted to leave the court justified. 

Mem. — For pain in the limbs, and especially for paralysis in the right 
arm or hand, a man should pray this division, verses 97 to 104, seven 
times for three successive days, in a /ow conjuring voice, over the affected 
arm, and the pain will cease and the arm will be healed. 

Nun. — Have you a mind to travel, pray this division, verses 105 to 
1 1 2, which begins with the words ; " For thy word is a lamp to my feet," 
a few days previous to starting upon your journey, each time after the 
morning and evening prayer, and you will accomplish your journey safely 
and will prosper in your avocation. 

Samech. — If you have a favor to ask of a superior, pray, before pre- 
senting your petition, or before you attempt to ask the favor verbally, the 
eight verses of the letter Samech, verses 113 to 120, and you will not go 
away unheard. 

Ain. —In the same way and manner as the prayer of the division of 
the letter Mem, heals pain in the right arm, so also the praying of the 
eight verses of the letter Ain, verses 121 to 128, will cure pain in the left 
arm and hand. 

Pe. — The prayer of this division, verses 129 to 136, will prove of the 
same effect in the case of a boil or swelling on the left side of the nose, 
and the proceedings in both cases must be the same to effect a cure. 

Tsaddi. — Since it frequently happens that persons in an official sta- 
tion are induced, through misrepresentations and other circumstances, to 
give a wrong and unjust decision, even against their better knowledge and 
desire, they are kindly advised to pray the eight verses of this letter, 
verses 137 to 144, three times devoutly before giving their decision, at the 
same time asking the help of the Judge of all Judges, to enlighten their 
minds. 

Koph. — The mysterious operation of this division, verses 145-152, 
relates to the cure of a dangerous and painful injury at the left leg. These 
eight verses should be pronounced in a low and conjuring voice over a 
quantity of rose-oil and the injury anointed with the oil. 

Resh. — Are you burdened with a painful, constantly running boil in 
the right ear, pronounce the eight verses of the division of the letter 
Resh, verses 152-160, in a low and conjuring voice, over onion-water or 
juice, and let one drop run into the ear, when you will experience imme- 
diate relief. 

Schin. — Against severe and burning headache speak the division of 
this letter, verses 161 to 168, in a low conjuring voice, three times over 
pure olive oil, and anoint the place where the pain is the most severe. 

Tau. — The last division of this Psalm, verses 169-176, should be used 
in the same manner as the division of the letter Resh, that is, it should 
be spoken over onion-water, and by its use a boil in the left ear may be 
cured. 



170 SIXTH AND SEVENTH BOOKS OF MOSES. 

Finally, it is stated at the end of this Psalm, that whosoever is afflicted 
with a tearing pain in both arms, in the sides, and in the legs at one and 
the same time, should repeat this whole Fsalm in the following order : I. 
The eight verses of the letter Aleph ; of Tau and Beth. 2. Those of 
the letter Schin. 3. The division of the letter Ghnmel. 4. The eight 
verses of the letter Resh. 5. The division of the letter Daleth. 6. 
That of the letter Kuf. 7. The eight verses of the letter He. 8. Those 
of the letter Zain. 9. The division of the letter Vau. 10. The eight 
verses of the letter Pe. II. The division of the letter Zain. 12. The 
division of the letter Ain. 13. The eight verses of the letter Cheth. 
14. Those of the letter Tamech. 15. Those of the letter Teth. 16. 
Of Nun. 17. The eight verses of the letter Jud, and finally, 18, the 
division of the letter Mem, Caph, and Lamed. This remedy has been 
tried, and has proved infallible. Should any one become afflicted with 
tearing pains in the loins, make for him, at the conclusion of this Psalm, 
knots, combinations, or magical knots in water, with or under the names 
of: Adam, Seth, Enoch, Canaan, Mahalleel, Jared, Methusaleh, Lamech, 
Noah, Shem. 

[The translator is compelled to admit honestly, that he does not com- 
prehend this latter clause, and much less is he able to give any directions 
in regard to the method employed in making magical-knots, he does not 
presume that any one will be interested in this matter.] 

Pealm 120. — If you must appear before the judge, repeat the Psalm 
beforehand, and you will receive grace and favor. 

If a traveler should find himself in a forest infested with many poison- 
ous snakes, scorpions and other poisonous reptiles as may easily happen, 
and thus be exposed to danger, let him pray this Psalm as soon as he 
comes in sight of the forest seven times, and he will be able to proceed on 
his journey without any harm. 

Psalm 121. — Are you compelled to travel alone by night, pray this 
Psalm reverently seven times, and you will be safe from all accidents and 
evil occurrences. 

Psalm 122. — If you are about to address a man high in station, re- 
peat this Psalm thirteen times beforehand, and you will be received gra- 
ciously and find favor. Also, pray this Psalm each time that you are 
present in church, and you will obtain a blessing. 

Psalm 123. — If your servant or journeyman has run away from you, 
write this Psalm, together with his name, on a leaden or tin plate, when 
he will return to you. 

Psalm 124. — If you are about to cross a swollen stream, or under- 
take a journey by water, pray this Psalm before entering the ship, and 
then you may commence your journey without fear. 

Psalm 125. — If you are compelled to travel in a country, where you 
have avowed enemies whom you have reason to fear on account of threat- 
ened injury to yourself, then take, before entering the country, both your 
hands full of salt, pronounce this Psalm seven times over it, and then 
scatter it into the air toward the four quarters of the globe, and by so 



SIXTH AND SEVENTH BOOKS OF MOSES. 171 

doing, not one of your enemies will be able to bring any harm against 
you. 

Psalm 126. — Are you so unfortunate, that your children are taken 
away from you in their infancy, and that you are not able to raise any of 
them, then, when your wife again becomes pregnant, write this Psalm 
upon four amulets made out of clean parchment, and add to the last line 
of each amulet the names of the following angels : Sinui, Sinsuni, and 
Semanglaf, and afterward hide the amulets in the four walls of your house, 
when your child will live. 

Psalm 127. — Write this Psalm upon pure parchment, place this amu- 
let in a clean bag, and hang it about the neck of a newborn son immedi- 
ately after birth, and no evil will ever befall him afterward. 

Psalm 128. — Write this Psalm upon clean parchment, and hang it 
upon a pregnant woman, when she and the fruit of her body will always 
be secure from unlucky accidents, and she will have a fortunate confine- 
ment. 

Psalm 129. — Whoever accustoms himself to repeat the Psalm daily 
after the morning prayer, will finally prepare himself to live piously and 
virtuously, and will be able to carry out many remunerative and good 
works. 

Psalm 130. — If you are living in a besieged cny, to and from which 
no one can go without danger, and if you have urgent business, so that 
you feel constrained to venture on a journey, then, just as you are about 
to leave the city, pray this Psalm in a low and abjuring voice toward the 
four quarters of the earth, and then you will be able to pass all the sen- 
tries without being seen or harmed. A heavy sleep will overcome them, 
so that they will not be conscious of your presence. 

Psalm 131. —He who is so strongly possessed of the evil spirit of 
pride that he regards all other people with scorn, but who, upon sober re- 
flection, desires to occupy a middle path, if his intolerable pride would 
only permit him, is advised to pray this Psalm reverently three times 
daily, after the morning and evening prayer. His pride will receive a 
certain check. 

Psalm 132. — If you have sworn to perform anything punctually, 
and notwithstanding your oath you neglect to perform your obligation, 
and in this manner have perjured himself, you should, in order to avoid 
a future crime of a similar kind, pray this Psalm daily with profound rev- 
erence. 

Psalm 133. — Whoever prays this Psalm daily, will not only retain 
the love and friendship of his friends, but he will also gain many more 
friends. 

Psalm 134. — This very short Psalm, consisting of only three verses, 
should be repeated by every learned man, and especially by every 6tudent 
before entering college. 

Psalm 135. — Whoever is desirous of repenting sincerely from sin, 



172 SIXTH AND SEVENTH BOOKS OF MOSES. 

and of consecrating his life to the service of God, should pray this Psalm 
daily after the morning and evening prayers, and then his heart and 
spirit will be daily renewed, and he will become more closely united with 
God from day to day. 

Psalm 136. — Whosoever desires, on account of wilful sins and trans- 
gressions, to make a penitent confession of his misdeeds, should pray this 
Psalm beforehand, and then make his confession with an humble and 
broken heart and with great reverence. 

Psalm 137. — The praying of this Psalm, it is said, will root out of 
the heart the most inveterate hate, envy and malice. 

Psalm 138. — Praying this Psalm, it is stated, will produce love and 
friendship. 

Psalm 139. — This Psalm should be prayed to increase and preserve 
love among married people. 

Psalm 140. — Praying this Psalm, is said to be a powerful means to 
remove growing hatred between man and wife. 

Psalm 141. — Whoever is often oppressed with heartfelt fears should 
pray this Psalm frequently. 

Psalms 142 and 143. — Praying of the first of these two Psalms 
will cure pain in the thighs, and praying the other will remove tearing 
pains in the arms. 

Psalm 144. — When any one breaks an arm this Psalm should be 
prayed, and the perfect cure of the arm cannot be delayed or interrupted 
by untoward circumstances. 

Psalm 145. — He who fears ghosts and evil spirits, should pray this 
Psalm in connection with the 144th, with reverence, for the praying of 
these Psalms will drive away all ghosts and apparitions instantly. 

Psalm 146. — Whoever has been dangerously wounded by a sword 
or other deadly weapon, he shall, during the time he is receiving surgical 
assistance, pray this Psalm reverently daily, and especially when the 
wound is being dressed and the bandages renewed, and he will shortly 
find reason to rejoice in a perfect restoration from his injuries. 

Psalm 147. — For the cure of dangerous and deadly wounds, bites, 
stings of a salamander, lizard, snake, scorpion or other poisonous reptile, 
the earnest prayer of this Psalm is said to possess the same power of heal- 
ing as the former Psalm, already described. 

Psalms 148 and 149. — These two Psalms are said to possess the 
desirable virtue of checking fire, when they are prayed in childlike trust 
on the unfailing help of the Almighty. 

Psalm 150. — This happy Psalm of Praise should be uttered by every 
God-fearing, thankful being, after having escaped a great danger, or re- 
ceived a peculiar grace in answer to a prayer to the Lord of Hosts, and 
it should be repeated with a thankful heart to His praise and glory. 

END OF THE PSALMS. 



SIXTH AND SEVENTH BOOKS OP MOSES. 173 



SUPPLEMENT. 



Finally, the author adds the following as a supplement: 

i. 

W"- oever prays the five appended verses daily and hourly to God, will 
receive grace from God and man, and will obtain prosperity and blessing 
in all his undertakings. 

The verses must be spoken in the following order : 

Psalm cxxi. verse 2; Psalm lv. verse 23; Psalm xxxvii. verse 375 
Psalm xxxvii. verse 3; Psalm cxviii. verse 13. 

11. 

A truly mysterious wonder-working formula is contributed by the cele- 
brated Kabalist Raf Amram, which is said to possess the especial virtue 
to protect and defend him, who, after the morning prayer, prays it with 
proper reverence during a whole day of twenty-four hours, whether at 
home or on a journey, from all evil power or accident, from robbery, 
murder, and injury by guns, or other weapons. No man will be able to 
attack him or to injure him, and no gun can harm him. This wonderful 
saying is as follows : 

See and know, that I am He ! I am He, and besides me there is no 
other God. I am He, who can kill and make alive ; I wound, and I am 
he that can heal, and no one can escape my hand or my power. For I 
stretch out my hand toward heaven (that is, I swear by heaven), and 
say : I am He that liveth forever. 

Animon, Animon, Alimon, Rirvtip, Taftian ! The Lord can and will 
watch and keep, Amen. After a man has uttered this three times in suc- 
cession, and with it has kept in mind the three names of angels added 
thereto, he should say the following : Happy art thou people of God ! 
Who is like unto thee ; a people whose help is Jehovah. He is the 
breastplate of thy help, and the strong sword of thy pride. Thy enemies 
will deny themselves before thee (that is, will hide themselves or retreat 
from thee), but thou wilt stand in their high places. Lord of the earth 
let it be agreeable to thy holy will to command thy angels to protect me 
and defend me in all my ways. Amen ! 

Remarks by the Translator. 

The above Hebrew words are Kabalistic names of angels, and are 
very hard to understand, and yet harder to translate. Thus for example, 
the letters of the word Alimon, mean Eel Leolam, Jehovah, Melech 
Waaed, Netzach, that is, Jehovah is an eternal God ! he is a victorious 
king to all eternity. This prince or king according to the belief of Ka- 
balists, is entrusted with the superintendency of all weapons and guns in 
the whole world, for the letters of the word Alimon, according to the sig- 



174 SIXTH AND SEVENTH BOOKS OF MOSES. 

nification of numbers aggregate 137, and the two small words Klo Sajin, 
under which all kinds of guns and weapons are understood, likewise con» 
tained, according to the signification of number, 137 letters, viz: 

Aleph 1 Beth 20 

Lamed . . 30 Lamed 30 

Jod 10 Jod 10 

Mim 40 Zani 7 

Vav 6 Jod 10 

Nun 50 Jod 10 

Nun 50 



«37 



137 



According to this, there are under the power of this field-general all 
cannons, howitzers, mortars, guns, rifles, pistols, all lances, spears, sabres, 
swords, and dirks in the whole world, and whenever he thinks proper, 
none of these will be able to do the least harm. Whoever, therefore, 
knows how to obtain the favor of the mighty Alemon, it will be very easy 
for him to make himself invulnerable against gun-shot wounds and against 
sharp instruments of all kinds. The words Reivtip and Tafthi are also 
full of mysterious meaning and are the names of two angels who are 
servants of Alimon. 

The letters of the holy name Animon, are contained in the words Ani, 
Nelech, Raaed, Ne-Zachim, that is, I am King from Eternity to Eternity I 
Generally this angel claims a much higher rank than the angel Alimon, 
for he is first named, and is called upon twice in succession, through 
which he takes, according to the signification of numbers 314, letters, or 
as many as the holy name of the Schadai, the name of the Almighty. 

III. 

I here present you (writes the celebrated Rabbi and great Kabalist 
Moses, son of Nochman, who is also known as Ramban), a great and 
useful remedy, Leraue, Weacuo, Nirch, which means, that a man, (es- 
pecially upon a journey) may see everything and yet remain invisible him- 
self. It is said, that through this mysterious means a man may be able to 
see and know all watching or hidden enemies, persecutors, thieves, rob- 
bers and murderers, without being seen by them, and he may remain in- 
visible to them. This means has been tried and tested, says the author, 
" and I have tried it myself on occasions and at places where my life and 
limbs were in danger, and at each trial, with the help of God, I escaped 
without injury. It is truly a blessed remedy ! you must know, however, 
that the power of this means will last only from the morning until after 
vespers, (evening prayer.) 

THE REMEDY IS: 

After you have offered your devoted traveling prayer to God, early be- 
fore commencing your journey, leave your lodging or dwelling, and when 



SIXTH AND SEVENTH BOOKS OP MOSES. 175 



you arrive on the highway upon which you intend to travel, stand still 
and cover your eyes with the fingers of your right hand in the following 
manner : Lay the index finger on the right eye, the middle finger on the 
nose, and the third finger on the left eye, and then say three times : 
Through the word of Almighty God. But then also the following passages 
from the holy scriptures, Genesis, chap. i. verse I : "In the beginning God 
created heaven and earth." Deuteronomy, chap, xxxiv. and last verses 
" And in all that mighty hand, and in all the great terror which Moses 
showed in the sight of all Israel." Genesis, chap, xxxii. 1,2: " And 
Jacob went on his way, and the angels of God met him. And when Jacob 
saw them, he said, This is God's host, and he called the name of that 
place Mahanaim," that is, two hosts or camps, namely, God's and his own. 
Deuteronomy, chap, xxxii. 1, 2: "Give ear, O ye heavens, and I will 
speak ; and hear, O earth, the words of my mouth. My doctrine shall 
drop as the rain, my speech shall distil as the dew, as the small rain upon 
the tender herb, and as the showers upon the grass." Numbers, chap. x. 
verse 35. And it came to pass, when the ark set forward, that Moses 
said, Rise up, Lord, and let thine enemies be scattered, and let them that 
hate thee flee before thee. And when it rested, he said, Return, O Lord, 
unto the many thousands of Israel." Numbers, chap. ii. verse 6. " And 
his host, and those that were numbered thereof, were fifty and four thou- 
sand and four hundred. All that were mustered of the camp of Ephraim 
were a hundred thousand, and eight thousand and a hundred throughout 
their armies, and they shall go forward in the third rank." Here follow 
several single verses from the Psalms, namely : Psalm xlvi. 46 : "The 
God of hosts is with us ; the God of Jacob is our refuge." " Lord of 
hosts ! blessed is the man whose dependence is upon thee." " Help 
Lord ! the King will hear us, when we call upon him." " Jehovah will 
give might unto his people, the Lord will bless his people in peace." 
Psalm xix. 14 : " Let the words of my mouth, and the meditation of my 
heart be acceptable in thy sight, O Lord, my strength and my redeemer." 
And now take your fingers from your eyes, and repeat the following 
Psalms with devotion — Psalm cxxi. ; Psalm lxvii. and Psalm xci. — com- 
bined with the last verse of the 90th Psalm, and repeat the last verse of 
the 91st Psalm twice. Have you strictly complied with all the instruc- 
tions in the mighty protection of God, and you may proceed securely and 
without fear, for no evil will befall you, and neit! er robbers nor murder- 
ers will attack you. 

IV. 

Here is another mysterious means of protection for travelers furnished 
by this author, but in a different manner. If you should see, says Ram- 
ban, in a dangerous locality, (for example, in forest, or wilderness), 
heathens, robbers, or hostile troops approaching you stand suddenly still, 
make a circle around you, and repeat from Exodus, chap. xi. verse 8 : 
" And all these thy servants shall come down unto me, and bow them- 
selves unto me, saying, Get thee out, and all the people that follow the«, 
and after that I will go out" 



176 SIXTH AND SEVENTH BOOKS OF MOSE8. 

ASTROLOGICAL INFLUENCE DPON MAR 

— AND — 

MAGICAL CURES 

OF THB 

OLD HEBREWS. 



[From Dr. Gideon Brechee's work : " The Transcendental, Magic and 
Magical Healing Art in the Talmud." Vienna: 1850.] 



ASTROLOGICAL INFLUENCES. 

That the Cosmos constitutes an organic whole, whose separate parts 
operate upon and in opposition to each other, was well known to the 
ancients. Man, as the highest individuality on the earth, which served 
the ancients as the centre of the universe, reflects in his being as a 
microcosm, the macrocosm. The book of Jeziro (a division of the Tal- 
mud), accordingly parallelizes three factors of the Cosmos, namely, the 
earth, time and man, corresponding with the cardinal numbers and the 
elements of words (letters). In that place it is said : Three principal 
letters, Aleph, Mem, Schin, correspond in the earth with air, water and 
fire ; in man with the breast, belly and head ; in the year with mild 
temperature, cold and heat. The seven compound letters, Beth, Gimmel, 
Daleth, Khaf, Pe, Resch and Tau correspond in the earth with Saturn, 
Jupiter, Mars, Sun, Venus, Mercury and Moon ; in man with wisdom, 
riches, dominion, life, amativeness, blessing of children and peace ; in the 
year to Saturday, Thursday, Tuesday, Sunday, Friday, Wednesday and 
Monday. The remaining twelve simple letters correspond in the world with 
Aries, the Bull, the Twins, the Crab, the Lion, the Virgin, the Balance, the 
Scorpion, the Bowman, the Goat, the Waterman, the Fishes ; in man, the 
organs of sight, hearing, smelling, speaking, tasting, copulating, to put 
things in motion (the hands), to feel anger, to laugh, and to sleep ; and in 
the year to the twelve months. The Tali with the boundary of the earth, 
the book of Jeziro states further, is like unto a king upon his throne. The 
spheres of the years is like a king in the country ; the heart of man is 
like unto a king in battle. 

The Tali, the ecliptic, and the heart, are the points of concentration 
and digression of the primum mevens of the Makro and Microcosm. 



SIXTH AND SEVENTH BOOKS OF MOSES. 177 

The Tali, already mentioned, is declared by alL the ancients, and among 
others by Rabbi Jehuda Hallawi, to be the Dragon known in astronomy 
which the Arabs call Bashar. (The supposition is that it is the eccentric 
orbit of the moon against the orbit of the sun.) The Gymnosophists 
termed the distance of the moon at the point of her intersection in the 
ecliptic, Patona Chandera : " The offended dragon " which, however, 
seems impossible, for the book of Jeziro gives the Tali as the primum 
movens of the whole universe. It would be more reasonable to under- 
stand by it an assumed zone outside of the zodiac, on which account it 
appears like a king upon a throne who holds all the threads of the com- 
bined kingdom in his hands. Accordingly the Tali can be nothing else 
than the world serpent Seschat (Adischen Wasughl) of the ancient Hin- 
doos, which served them as a symbol of the Divine protection and of 
eternity. 

We have much less to do with the question how man as the Microeosm, 
through his spiritual powers, which he can bring into action through his 
will and through the mighty word operates on the whole universe, than 
with the physical and especially with the magical influence of the whole 
universe upon man as the part of nature. 

Even Rabbi Jehuda Haleni calls attention to the wonderful phenome- 
non that even the elements and powers of nature which contribute to the 
maintenance of the human organism which man receives within himself, 
transforms and assimilates to reproduce the wasted particles of his body, 
and by which he preserves his corporeal integrity, that even these ele- 
ments after a certain cycle of years, will exercise on their part an 
inimical and destructive influence upon the human organization, until 
man dissolves through an individual death, and he returns again unto the 
elements and chemistry of the general matter of nature. Admitting this 
constant struggle of man with surrounding nature, the book of Jeziro 
compares as already stated, the heart, as the fountain of life, to a king in 
battle, who in the beginning overpowers and subdues his enemies, but 
who notwithstanding, succumbs to the strife in the end. 
v That the whole universe, the sun, the moon, and the rest of the planets 
and heavenly bodies exercise a certain influence upon the earth, and conse- 
quently upon man as a part of it, and thus produce many a id diversified 
effects, was no uncommon conclusion on the part of the ancients, for they 
were led to these conclusions by obvious visions and appearances, and 
they were compelled to discover the sidereal influences by close observa- 
tion. The moon, especially, with her periods of twenty seven and twenty- 
eight days, made her influence upon man and his condition felt in an un- 
mistakable manner. Among these may be classed, menstruation in 
women, the different phases of worm diseases according to the different 
phases of the moon, the increase and decrease of certain cutaneous dis- 
eases, etc., after these phases; the influence of the moon upon certain 
bodily diseases. Reil mentions, that the influence of the moon in causing 
dysentery has been recognized by many eminent physicians, who, it is 
said, have observed that the attacks of dys%ntery are more frequent in new 
moon and full moon than at any other periods. Others declare that pesti- 
lence is much more severe at the time of new moon. The Brahmins also 
give warning against the new moon. Kant says : ** It is a strong arg» 



178 SIXTH AND SEVENTH BOOKS OF MOSES. 



ment in favor of the hypothesis, that the moon influences diseases, from 
the fact that the deaths from fever in Bengal were greatly multiplied 
during an eclipse of the sun, etc., because the attraction of the moon at 
this time unites with that of the sun, whose power to operate upon bodies 
on the earth has been established beyond a cavil." Finally, belong in 
this place the critical days, and the moon's power of attraction upon 
travelers by night. 

The influence of the light of the sun and the moon upon humanity 
must have been evident in the earliest period, and it was soon admitted 
that it affected mightily both the well-being of man, and his frame of mind, 
as well as the exhibitions of the various temperaments. This knowledge 
was extended by observation of local diseases during the different seasons 
of the year and the changes in the weather, the beneficial effect of the 
rays of the sun in painful and diseased parts of the body, and the influ- 
ence of daytime upon births and deaths. Acknowledging the injurious 
effects of the sun and moon, the Psalmist says : " The sun will not harm 
by day, neither the moon by night." The Talmud ascribes healing pow- 
ers to the sun. Abail says : The prophet speaks of the healing sun, for 
the rays of the sun possess healing powers. The Talmud says : " God 
hung a precious stone around the neck of Abraham ; all they that were 
sick and gazed thereon became well." But after Abraham died, God 
took the precious stone and hung it up in the sphere of the sun. 

But the Ancients also recognized a physical influence of the rest of the 
planets and the whole host of stars upon man. The belief that the heav- 
enly bodies were gifted with life, and that they with being endowed with 
higher powers, could exercise an influence upon man by means of mys- 
terious magical influences could regulate his temperament, his disposition 
and his term of life, was spread from the Ganges to the Tiber and to the 
pillars of Hercules. The Talmud likewise teaches this astrological faith, 
with this difference, that the Israelite is placed under the immediate guid- 
ance of God, and notwithstanding the iron astrological necessity and pre- 
destination, concedes the possibility, that through the omnipotence of God 
good may be brought about in spite of the constellations. This is ex- 
pressed in the Talmud by the words : " The Israelite has no constella- 
tion." Rabbi Joham successfully establishes this fact against Rabbi 
Chanina, who asserts that, " Wisdom and riches are the gifts of the con- 
stellations ; " for says Rabbi Joham, it is recorded in Jeremiah x. 2 : " Be 
not afraid of the heavenly signs as the Heathens who fear them." Rab 
says : Abraham spake before God : Lord of the earth ! shall my servant 
be my heir ? God said : No, thy son shall be thy heir. Abraham an- 
swered : My horoscope has shown me that I shall be childless. Then 
spake God and said : Get thee away from thy astrology, the Israelite is 
not subjected to the constellations. 

On the writing table of Rabbi Jeheschna was found written, says the 
Talmud: "Whoever is born on Sunday will be distinguished above 
others." Upon this Rabbi Asche says : Both Dime bar Kakustha and I 
were born on a Sunday ; I became the principal of a school, and he became 
a captain of robbers. Light and darkness were created on the Sabbath. 
He who is born on Monday will always be a passionate man, for on this 
day the waters were divided. Whoever is born on Tuesday will become 



SIXTH AND SEVENTH BOOKS OP MOSES* 179 

rich and given to pleasure ; on this day all herbs were created. "Who- 
ever is born on Wednesday will be wise and happy : on this day the stars 
of the firmament were created. He who is born on Thursday will be 
constantly employed in works of love. Whoever' is born on Friday will 
become active L. good works. Whoever is born on the Sabbath will also 
die on the Sabbath, because the Sabbath was desecrated on his account. 
Raba, the Rabbi Schila adds : He will be called holy. Chancna said to 
his pupils : Go to the son of Levi, and say : Not the constellation of the 
day has an influence but the stars of the hour of birth. He that is born 
under the influence of the sun is gifted with beauty, eats and drinks of his 
own possessions, but his secrets will become known ; should he become a 
thief, he will be unlucky. If any one is born under the influence of Ve- 
nus, he will become rich and voluptuous, because the (fire) of love is 
born in him. He who is born under the influence of Mercury will be- 
come enlightened and prudent, because Mercury is the secretary of the 
sun. He who is born under the influence of the moon will learn to bear 
hardships. He builds and moves in, moves in and builds, eat and drinks 
of the possessions of the stranger; his secrets remain hidden, and as a 
thief he will be fortunate : he who is born under Mercury will find all his 
plans perverted and defeated. The plans of others against him, however, 
will also be defeated. Whoever is born under the influence of Jupiter 
will become a just man. He who is born under the influence of Mars 
will become a shedder of blood. Rabbi Asche asserts this. He will 
either become a robber or a butcher. Abam adds, or a judge. 

We observe that the Talmud regards the sidereal nature of man as a 
hypo-tatical being of itself. This siderealism, preexisting in the constel- 
lation of man, he denominates Masol. The most distinguished persons 
were their own star, and thus, according to the Talmud, the star of the 
field-general Sisra was called Meroz. Judges v. 23. The siderealism of 
the proselytes was present at Sinai. 

Upon the constellation, says Raba, depend — the blessing of children, 
longevity, success in life. Job cursed his constellations. Since the fate 
of man is fixed beforehand by the constellation, no injury can take effect 
upon him, neither can an accidental death come upon him. If, therefore, 
a man meet serpents or scorpions by which he is attacked, if he destroys 
them, then let him be assured that they were predestined to be destroyed 
by him, although he may regard the act as a miracle. 

Beings who are born under the same constellation stand in close rela- 
tion and magical sympathy with each other. The Talmud even sets up a 
problem from these premises as to whether such persons have the same 
marks, as moles, for instance. 

The conjunction of the planets, eclipse of the sun and moon, exercise a 
great influence upon vegetables and upon man. Samuel teaches when 
the spring equinox happens upon the hour of Jupiter, the strength of the 
fruit tree will be broken. Should the winter solstice fall upon the hour 
of Jupiter, then the grain will wither ; but with this the new moon must 
also fall upon the hour of Jupiter or the moon. The first hour of Saturday 
evening (between six and seven o'clock) is that of Mercury. The second 
is that of the Moon. The third that of Saturn. The fourth that of Ju- 



180 SIXTH AND SEVENTH BOOKS OF MOSES. 

piter. The fifth that of Mars. The sixth that of the Sun. The seventh 
that of Venus. The eighth hour, again, is that of Mercury, etc. 

The Rabbis teach : That an eclipse of the sun is an evil sign for all 
people. It is as if a king prepared a feast for his subjects, and placed be- 
fore them a brilliant light ; should he be angry with his subjects, how- 
ever, he commands his servants to remove the light, in order that they 
might be in darkness. Rabbi Meir taught, that eclipses of the heavenly 
bodies were an evil sign, for the Israelites especially, because they were 
accustomed to misfortune. If the master enters the school with a rod in 
his hand, who is afraid ? only he who receives daily punishment. The 
Rabbis teach, that an eclipse of the sun is an evil sign also for the rest of 
the nations ; an eclipse of moon for the Israelites, for they reckon their 
time from the moon and other nations from the sun. If the eclipse is in 
the East, it is an evil omen for the inhabitants of the East ; if in the west- 
ern heavens, then it is an evil omen for the inhabitants of the West; if in 
the middle of the firmament, it is a bad sign for all the inhabitants of the 
earth. When the sun appears blood red it protends war. If the sun has 
a greyish appearance it is a sign of famine. When an eclipse occurs at 
sundown it is a sign that the Judgment is yet far off; if at sunrise, it is an 
omen of the near approach of the Judgment. According to others, these 
omens signify the reverse of what is stated above. A general calamity 
never overtakes a people in which their heavenly prince (protecting 
spirit) does not suffer defeat with them. If, however, Israel walks ac- 
cording to the will of God, it will have nothing to fear of this kind. 

The Rabbis teach further : On account of sin the sun will be darkened 
when the presiding judge dies, and is not properly mourned ; when a 
young woman in a city, who is engaged, cries in vain for help when vio- 
lence is offered to her ; and on account of the simultaneous murder of 
two brothers. The other heavenly lights will be darkened on account of 
the making of counterfeit money; on account of false witness; when 
forcible possession is taken of a stranger's property, or when fruit trees 
are unnecessarily cut down. 

To this belongs the dies nefasti, in regard to which we give the follow- 
ing passages from the Talmud : 

Samuel teaches, that the time for blessing is Sunday, Wednesday and 
Friday. No man should allow himself to be bled on Monday or Thurs- 
day, for Mars says : Only he who can enjoy the savings of his parents 
should be bled on Monday and on Thursday, because on both these days 
the earthly and the heavenly courts are in session. On Tuesday a man 
should not be bled, because on this day Mars rules the hour. Racht ex- 
plains this in the following manner : Mars has the supervision over wars, 
pestilence and all kinds of accidents. The paired (exact) number is like- 
wise an ominous omen, since with it the demons have power (Pessacb 
no), and accidents are imminent. The order of the planets is: Saturn, 
Jupiter, Mars, Sun, Venus, Mercury, Moon. The order of hours in which 
they rule, begins with the creation of the heavenly lights, namely, in the 
first hour Wednesday (with us between six and seven o'clock). In this 
hour Saturn rules, in the second Jupiter ; in the third, Mars, etc., thus 
seven planets in seven hours. This cycle continues forever. According 
to this order we find that the planets rule in the first hour of each night 



SIXTH AND SEVENTH BOOKS OP MOSES. 181 

p i - ■ I. 

in the following order: Mercury, Jupiter, Venus, Saturn, Sun, Moon, 
Mars, namely, in the first hour at the close of Sunday. Mercury, the first 
hour of the night on Monday ; Jupiter, etc. According to this order, in 
the first hours of the week days are ruled iurther by the Sun, Moon, 
Mars, Mercury, Jupiter, Venus, Saturn. The first hour, on Sunday morn- 
ing is ruled by the sun ; the first hour on Monday by the moon, and 
Tuesday morning by Mars. Mars will rule again on the same day in the 
eighth hour, a direct hour. On other days his rule will not occur on a 
direct hour, but only during the night when it is not customary to be 
bled. Upon the remark of the Talmud that Mars rules in a direct hour 
on Friday, Raschi says : In the first hour on Friday Venus rules. This 
planet is followed in regular order by Mercury, Moon, Saturn, Jupiter and 
Mars. The last rules also in the sixth hour, upon follows the answer, 
that on Saturday many people are in the habit of being bled, and " God 
protects the simple." 

Samuel teaches further, that he who is the fourth, fourteenth, or twenty- 
fourth, cannot be bled with safety, that is, on a Wednesday fourth, four- 
teenth and twenty fourth of the month. So likewise on a fourth, which 
has no four after it, that is, on a Wednesday after which no four days will 
intervene until new moon. At new moon, and three days thereatfer, 
bleeding is enervating ; on the third day after new moon it is known to 
be dangerous. 

OF MAGICAL REMEDIES IN GENERAL. 

As' in the ancient world diseases were regarded as the work of the 
angry gods and malicious demons, so there were, as in the present day by 
nations in a state of nature, but few magical remedies employed to secure 
the assistance of demons or to render them harmless. 

Sanchuniaton declares that the children of the Kabirists could heal the 
venomous bite by their songs. The Brahmins regarded diseases as a 
punishment for sins committed in the present life or in earlier life. The 
cures consisted of expiation through prayer, alms, exorcisms, but also 
rational means. The Vedas contain hymns and prayers, to which magical 
powers are ascribed, and on this account they are used, without under- 
standing them, as forms of exorcism. All diseases, says the Brahmin, are 
the result of evil demons, and can only be healed by purification, through 
sorcery. Ormuzd awakened the great prophet Horn, from whom all the 
magicians originated. He healed all diseases through the word of Or- 
muzd and by a plant that bears his name. Many cures, it is said in the 
ten books, are brought about by means of trees and herbs, others through 
the agency of the knife, others through the world, but perfect cures result 
only through the Divine Word. Even if the old Greeks cured with nat- 
ural means, the common people still believed that a rapid convalescence 
was obtained through magical formulas, songs and incantations. The 
medical heroes of the Grecian primitive world were at the same time 
poets, lawgivers, generals and astronomers. 

Of the cures of spiritual men and prophets we have already spoken. 
The prophets were unanimous in applying natural means, prayer and 
blessing. Rabbi Jitzchak said : Four things destroy the evil passions of 



182 SIXTH AND SEVENTH BOOKS OF MOSES. 

man, namely, alms, prayer, change of name, and repentance. According 
to other authors, also, change of place. Josephus writes in reference to 
king Chiskia, God gave him the power, through fervent adjurations, to 
reconcile the Deity, and to cast out the evil spirits which are the cause of 
evil diseases ; and this method of healing, continues Josephus, is the pre- 
vailing one among us at the present day. Josephus adds : I was an eye- 
witness to a cure which the prophet Eleazar, in the presence of the Em- 
peror Vespasian, performed upon a man possessed of demons. He made 
use of a root that was recommended by King Solomon as being effectual 
against demoniacal disease, when the root was inserted into the nose of 
the patient, at the same time pronouncing the name of Solomon and the 
magical formula which this king taught. The Gnostics herein followed 
the example of the prophets. The theosophical- medical sect of the Escu- 
cans sought out the power of roots, herbs and stones for healing purposes, 
and at the same time attempted to heal diseases by living a devout life 
and by a total surrender of themselves into the idea of God, and by this 
means they also sought to perform wonders. The substantial word of 
God, which, as a mark of preference is called the Angel, the Monas, 
World of Light, Bread of Life, First Born of all Creatures, the Physician 
of all diseases, lives in the Epopts and causes them to partake of the 
Divine nature, so that they may heal diseases and perform wonders of all 
kinds. The magical Logos, who derives his analogy or origin from the 
exalted and holy word Oum of the Brahmins, we find again in the Book 
of Jeriza, where we read (i. 8) : " One, the Spirit of the Living God, voice 
and Spirit and word." " And this is the Holy Spirit." The Divine 
number, the Divine Word, the Divine Scriptures, says Rabbi Jehuda 
Halcive, in his illustration of the Book Jezira, is one and the same with 
the reality. That which God thinks and wills has at the same time real- 
ity. Only man makes a distinction between the will and the act ; with 
God these two are identical. Rabbi Jehudah Halewi continues : " We 
can form some conception of this when we, in thinking of and pronounc- 
ing a name, at the same time form an image of the subject named in our 
minds. Among the languages and writings this peculiarity may be no- 
ticed, that some specify the existence of things particularly, while others 
do so in a general manner. The holy language, however, with which 
God called the universe into being, demonstrates the prime existence of 
all things with the utmost definiteness. Whoever, therefore, is acquainted 
with the original signification of the scriptures, and grasps with pure 
thought the existence of the thing intended, he can, in accordance with 
his thoughts and his will, will the things into being. Thorough knowl- 
edge of the holy word and of the transposition of its letters may, as the 
Talmud says, enable man to perform wonders and even create things. 
Rabbi Jonathan says : " The time will come when the pious will bring 
the dead to life." Raha says: "If the pious desire to do so, they can 
create a world." It is reported of this Rabbi that he created a man, and 
of the Rabbis Chanina and Oschaja, that they were occupied every Fri- 
day with the book of Jezira, and that they created a fatted calf which 
they consumed. Gechasie caused the golden image of the bull to speak, 
by imprinting upon his lips a " name." Solomon gave to Benajahn be» 
Jehojada a chain and a seal upon both of which he engraved a « name " 



SIXTH AND SEVENTH BOOKS OF MOSES. 188 

with which to bind the demon king Asmedi. Of Bezalel, the builder of 
the temple tent in the wilderness, it is said : " He understood the trans- 
position of letters by which heaven and earth were created." Abischai 
uttered a holy name, and thereby suspended David between heaven and 
earth. 

The word which expresses the being of the prototypes and the idea of 
the intelligentia may operate through these through the whole chain of be- 
ing down to the most minute, causing changes, reverses and new creations, 
and may also conquer demons. " Rabbi Chanina bar Papi was required 
by a matron who became enamored of him, to fulfil her amorous desires. 
He uttered something, and his body was covered with scabs and boils. 
She also did something and he became whole ; then he fled and concealed 
himself," etc. 

But since there are holy words, whose literal ideas and their transposi- 
tions are countless modifications of existence, so there are also unholy 
words which give the prototypes of the dark side of the spirit world. 
And now, if the profane use of the holy name is forbidden upon pain of 
losing future happiness, so the use of unholy names, which Abraham 
transmitted to the children of his concubines is the most terrible, because 
they lead to the sins of idolatry, through which man acquires evil prin- 
ciples and becomes possessed of demons. 

The Talmud, in general, forbids sorcery, heathen superstition and 
heathen usages. To these belong the charming of wounds and injuries, 
with which, notwithstanding the exorcism, a verse of the Bible was i;:ade 
use of; the charming of snakes and scorpions. The following usages 
especially, were given as being heathenish. I. To suspend the egg of a 
grasshopper on the ear to cure earache. 2. To carry the tooth of a fox to 
promote sleep ; the tooth of a dead fox was used to prevent drowsiness, 
and the tooth of a living fox caused sleep. 3. The bearing of the splinter 
from a gallows, to cure a wound caused by iron. 4. The proverb, 
" Good fortune ! and be not weary day nor night," probably a saying to 
obtain good luck. « Gad " means luck, and it is the name of the idol 
Belus (Isaiah lxv. 11). 5. In order to obtain good luck the man as- 
sumes the name of the woman, and the woman the name of the man. 6. 
The saying, " Be strong, O my barrels ! " to increase the wine blessing — 
Dan is the name of an idol. (Amos viii. 14.) 7. To have luck, people 
call to the male ravin : " Shriek ! " and to the female raven : " Croak ! " 
and turn unto me your tail for luck. 8. If any one says : " Kill this cock, 
for he crows late in the evening, or kill this hen, for she crows like a 
cock." 9. I drink and leave some over ; I drink and leave some over 
(so that the wine may increase). 10. Whoever dashes the shells of eggs 
against the wall (out of which the young chickens have already crept, so 
that they may not die). 11. He who stirs in a crock before the young 
chickens for the same purpose. 12. Whoever, for the same purpose 
dances before the chickens and counts seventy-one chickens. 13. Dan- 
cing during the preparation of a meal. To command silence during the 
boiling of the lentil. To cry out during the boiling of grain. To urinate 
before the pot to facilitate cooking. 

Rabbi Acha says : Before bleeding we should repeat the following 
prayer : May it be thy will, O Lord ! that this healing operation may 



184 SIXTH AND SEVENTH BOOKS OF MOSES. 

hasten my convalescence, etc., for no one should seek the assistance ol 
the physician, but should look for a return of health only to God. To 
this Aliae objects, because Rabbi Jischmael teaches, and because he de- 
duces from the Thora (Exodus xxi. 19). The physician shall have an un- 
conditional right to heal. The Talmud not only adopts this view of 
Alaie's but it forbade to dwell in a place where no physician could be 
met with. If again, on the other hand, we read in the Talmud that 
King Chiskia, suffered the Book of Healing to be destroyed, and for this 
act was praised by the Rabbis, then that book, as is supposed by Maimon- 
ides, contained simply superstitious astrological and idolatrous remedies, 
which the pious king sought to consign to oblivion, of which, however, a 
large portion found their way into the hands of the people, and in time 
also became a common benefit to the more enlightened. 



OF THE M&6ICAL CURES IN PARTICULAR. 



1. — Healing by Amulets. 

The amulet Kamea was used as a remedy against diseases and espe- 
cially against sorcery. This amulet was either a written parchment, prop- 
erly called Pitka, or a small bundle of plants. The words written on the 
amulet were of a diversified character; among the contents, however, 
were to be found verses from the Bible. Proof *** is called an amulet, 
since cures have been effected through it three times, whether it was 
written or whether it consisted of roots. In reference to the Sabbath 
(whether or not it might be worn on that day or not), it must still be re- 
garded as reliable, because it was made and perfected by a connoisseur. 
An amulet may prove effectual in healing a human being, while it is of 
no effect in the case of an animal, because in man the constellation oper- 
ates in conjunction with the amulet. If it is expected to be effectual, it 
must have reference to the name and number of the demon. Thus, for 
example, the demons of the caper-tree are called spirits ; of a service-tree, 
Schedim; in the gardens, Rispe. At the caper- tree not less than sixty 
Schedim congregate, and the amulet must therefore have reference to this 
number. 

A string made of the seeds of the madder was hung upon children as a 
protection against certain diseases. The nurse of Abbaii taught him: 
Three grains will check the disease, fiv- will cure, and seven will prove 
effectual against sorcery. Rabbi Acha fajs Jacob remarks : The last is 
true only when the bewitched person is not exposed to the light of the 
sun or moon, or to rain, and when he does not hear the ringing of iron, 
the crowing of the cock, or the sound of footsteps. Rabbi Nachmann bar 
Jitzchak says that this remedy was already forgotten in his time. 

2.— Healing by Charms. 
The nurse ef Abbaii taught him : " All numbering (naming ?) should 



SIXTH AND SEVENTH BOOKS OF MOSES. 185 

be done in the name of the mother (N. son of R.), and all external pas- 
sages must be made on the left side of the body. Abbaii says farther : 
If the number is fixed it should be strictly adhered to without deviation j 
if the number is not fixed, it is forty-one. 

As anti-heathsnish customs the four following things are allowed : I. 
To place the splinter of a mulberry-tree or fragments of glass into the 
pot, in order to make the mess boil more readily. (The Rabbis, however^ 
forbade the fragment of glass on account of the danger of swallowing in 
with the food.) 2. The drinking toast : Wine and life cheer the Rab- 
bis ! Rabbi Akiba repeated this toast with every vessel of wine used at 
the marriage feast of his son. Against intoxication : Anoint the palms of 
the hand and the soles of the feet of the drunken person with a mixture 
of oil and salt, and say : As the ointment becomes pure, so may the senses 
become clean ; or, lay the bung of a barrel in the water and say : As the 
bung becomes clean, etc. 

Charm against suppuration : say for instance, Bas, Basia, Mas Masia, 
Kas, Kasia, Scharial and Amarlia, the angels, who came out of the land 
of Sodom to heal painful boils. Let the color not become redder ; let it 
not spread further, let the seed be absorbed in the bowels. And as a 
mule does not propagate its species, so may this evil be not propagated 
in the body of N. son of R. 

Charm against smallpox: For example; Drawn sword and pointed 
sling. His name is not Jacob, the pain rages. 

Against being possessed, as follows : Cursed, crushed and banished be 
the demon, by name Bar Tet, Bor Tama, etc. 

Charm against injury inflicted by demons of by-places : Upon the head 
of the lion, and in the nose of the lionesss, I found the demon Bar Schirk 
a Panda. I threw him into a fish-bed and slew him with the jawbone of 
an ass. 

To make evil dreams good, three men recited certain consoling verses 
from the Bible. " Whosoever had a bad dream, should hasten in the 
morning, as soon as he awakens, to repeat a verse from the Bible, the 
contents of which should be favorable to him, and this must be done 
quickly, before a verse comes into the mind with an unfavorable meaning 
to him." 

He that is upon the point of entering a city and fears the evil look, let 
him put his right thumb in his left hand, and his left thumb in his right 
hand, and say : I, N. N., am of the lineage of Joseph, over whom the 
evil eye can have no power. He makes the glance of the evil eye harm- 
less; the tail of a fox was hung upon the horse. 

3. — Remedies and Charms against Sorcery. 

Ben Asai says : Do not irruute your anus while sitting down in order 
to obtain a passage from the bowels, for he who does this will be attacked 
by sorcery, even though he were engaged in Spain. If a man, however, 
has done so in a mistake, after an evacuation, let him pronounce the fol- 
lowing charm : 

" Ye cannot approach, neither Tachimnor Tachtum, not all of you, not 
any of you, neither the enchantment of the sorcerer nor the charm of the 
sorceress." 



186 SIXTH AND SEVENTH BOOKS OP MOSES. 

Rabbi Chanina says : To drink one-eighth ounce of ass's milk, which 
is forty days old, is effective against the sting of a wasp ; one quart 
against the sting of a scorpion ; one-half quart against sorcery, and the 
drinking of fluids that have been open and exposed. 

Rabbi Jochanan said : A chief among witches told me : If you meet 
witches you should utter the following charm : " Hot dirt, in perforated 
baskets, in your mouths, ye enchanting women. May your heads become 
bald; may the wind blow away your bread crumbs; may it scatter 
your spices; may the fresh saffron which ye have in your hands fly 
away. Witches ! so long as men were gracious to me, and I was careful, 
I came not in your midst; now I did, and you are not agreeable to 
me." 

The Rabbi taught : There are three things between which we should 
not pass, and so, also, that two persons walking side by side should not 
allow to come between them. These three things are — a dog, a palm, 
and a woman. Some add also a hog, and others, a snake. Should this 
happen notwithstanding, what shall a man do to escape uninjured ? Rabbi 
Papi says : « Repeat a verse from the Bible that begins and ends with the 
same letters." 

If women are seated facing each other on opposite sides of the street, 
there is no doubt that they are engaged in witchcraft. How shall a man 
escape them without injury? He should avoid them and go another 
way. If this is not possible, then he shall take some one by the hand 
and pass by in his company. If there is no one at hand, he must say : 
** The demons of sorcery have already been killed by arrows. A rat 
Assia, Belussia, are the names of the demons. Raschi." 

The Rabbis teach : A man should not drink water in the night, either 
from a stream or from water that is standing still. Whoever does this, 
his blood be upon his own head, because by so doing he will render him- 
self liable to become blind. How can we make drinking at night safe ? 
If there is some one present he should be awakened and addressed as 
follows : « I drink water ! " If you are alone, rattle with the lid of the 
drinking cup and say to yourself: " N., son of R., thy mother said to thee : 
Guard thyself against Schabriri, briri, riri, iri, ri, in a white pitcher 
(Raschi), this is a magical charm." As the syllables of the word Schabriri 
decrease, so the demon will withdraw. The Targum of blindness (Gen- 
esis xix. 1 1), in Schabriri. 

In reference to paired numbers, of which we have already spoken, 
Rabbi Papa says : " Joseph, the Demon, told me that through two we kill, 
through four we only inflict injury. In the number two the evil will fol- 
low, whether we have done a thing in this number intentionally or acci- 
dentally. In the number four only when the thing is done intentionally. 
If we have accidentally partaken of a meal or drank out of a paired plate 
or pitcher, number, how shall we avoid the fatt.l consequences ? We 
must take the thumb of the right hand into the left, and the thumb of the 
left into the right hand, and say : You and I make three. If answered, 
is returned : You and I make five. If we again hear the answer : You 
and I are six, we must again answer: You and I are seven. It happened 
that some one carried this on to the ioist time, until finally the demon 
burst with chagrin. 



SIXTH AND SEVENTH BOOKS OF MOSES. 187 

APPLICATION OF THE CHARMS AND THE REMEDIES. 

We insert the passages of the Talmud which treat of the subject, on ac- 
count of their coherence, in all that extent, although it may not properly 
belong in this place, because in several cases in the following remedies 
the natural cures as well as the magical charms are prescribed, and be- 
cause these passages from the Talmud otherwise offer many interesting 
matters. They treat of proceedings against snakes and other remarkable 
occurrences. 

He that has swallowed a snake, let him eat ivy and then walk three 
miles. Rabbi Sime bar Asche saw a man who had swallowed a snake. 
Rabbi Sime fell upon him like a warrior, gave him ivy and salt to eat, 
and then drove him three miles before him, when the snake came from 
liim in pieces. Others state that Rabbi Sime himself swallowed the 
Snake, when the prophet Eli came in the form of a wild warrior, gave 
him ivy and salt to eat, etc., etc. 

If a man be bitten by a snake, let him take seventy-nine hairs from the 
tail of a white she-ass, tie them with a silken thread, and he that is bitten 
sit upon them. The she-ass must, however, have been free from Trefa 
(an organic disease). An official in Pumbedithat was bitten by a snake. 
Now, there were found in Pumbedithat thirteen bearing white she-asses, 
which were opened one after another, but all were found to have been 
afflicted with Trefa. It was also known that in a distant part of the city 
there was another she-ass, and messengers were sent to bring her. But 
meanwhile a lion had eaten up the she-ass. Then spoke Abaii : Perhaps 
the snake of the Rabbis have bitten him, against the bite of which there 
is no remedy. The pupils answered, Yes ; so it is, master ; for when Rao 
died, Rabbi Jitzsechak bar Bina prohibited the use of myrtle and palm 
leaves for a whole year. This officer, however, paid no attention to this 
prohibition. 

If a snake should wind around a person, he should go into the water 
and take a basket which he should hold above the head of the snake, then 
lower the basket in such a manner that the rim of it shall come between 
him and the snake (to grasp the snake with the hands would be danger- 
ous, because it might become enraged and wound the person). When the 
snake is in the basket, throw it quickly into the water and hasten away. 

Should any one be pursued by an angry snake (where the snake follows 
the person by scenting his tracks) he should suffer himself to be carried a 
short distance by a person, if any one should be present (through the 
stranger's footsteps the snake will lose his tracks) ; if no one is with 
him he should spring across water or seat himself over a fountain. On 
the following night he should place himself upon four barrels, so that the 
snake cannot easily reach him, or let him rather sleep in the open air, so 
that it cannot come to him through the roof, then let him tie four cats to 
the barrels and make a noise with straw or bushes, so that the cats, when 
the snake comes, may fall upon her and eat her up. 

Should any one be pursued by a snake, let him seek safety between two 
beehives. 

Rabbi Jochanan says : The root-drink described in the Mischna, con- 
sists of Alexandrian gum, pulverized alum and fine saffron, eack of the weight 
ef a Sus (a small coin). To cure jaundice two of them are taken in beer. 



188 SIXTH AND SEVENTH BOOKS OP MOSES. 



The following remedies are also recommended in cases of female weak- 
ness : Take the tops of three Persian onions, boil them in wine and let 
the woman drink of it, at the same time saying to her : Recover from thy 
sickness ! 

Another remedy : Take a handful of caraway, a handful of saffron, and 
an equal quantity of foenugrek, boil them together in wine, and let the 
woman drink of it, saying : Recover from thy sickness ! 

Another remedy : Take sixty bungs of wine barrels, soak them in 
water, and give the woman of the water to drink, and say to her at the 
same time : Recover from thy sickness ! 

Or, take a quantity of the growth of tendrils, boil them in wine, and 
let the woman drink of it, and speak to her as above. 

Or, take the plant that grows beside the thorn, and burn it to ashes. 
The woman should carry the ashes upon her person in a linen patch in 
the summer, or a woolen patch in the winter. 

Or, dig seven holes in the ground, and burn in each of them young 
grapevines not over three years' growth. Let the woman take a cup 
into her hands and seat herself over the first hole and drink : then rise up 
and seat herself upon the second hole, etc., etc. Each time speak to her : 
Recover, etc. 

Or, anoint the lower part of her body with rose-water. 

Or, take a wreath of feathers, burn them to ashes. These ashes the 
patient should carry in a linen bag in the summer, and in a woolen bag 
in the winter. 

Or, open a cask of wine expressly for her. She should drink much 

Wi % --. 

Or, take a grain of barley that was found in the stable of a white she- 
ass. If she holds this one day in her hand (the right hand), the ailment 
will cease for two days. If she holds it during two days, it will cease for 
three days. If she holds it three days it will cease forever. According to 
others : if she takes one grain in her hand, etc. ; if she takes two grains 
in her hand, etc. 

5. — Magical Remedies Against Various Diseases and Conditions. 

Abortus. — The actitee (eaglestone, rattle-snake stone — stone of retain- 
ing, remaining) was worn by women as a prevention against abortion. 

Blood-Letting. — If you have eaten fish, you must not be bled on the 
following day. If you have been bled, you must not eat fish on the fol- 
lowing day. On the third day both would be dangerous. 

The Rabbis teach : After blood-letting, a man must not, on the same 
day, drink milk, eat cheese, onions or vegetables. If a man, however, 
has eaten of these things, he should mix, says Abaii, one quarter measure 
of vinegar, and one quarter measure of wine, and drink it. If a motion 
of the bowels ensues, the evacuation should take place without and on the 
east side of the town, for the exhalation of such is injurious. 

Diseases of the Eye. — The saliva of a firstborn on the male side 
(not of the female side) is effective in the cure of eye diseases. 

Rab says : A degenerate eye is dangerous to life, for the vision-power 
of the eye is closely connected with tb e pericardium. 



SIXTH AND SEVENTH BOOKS OF MOSES. 189 

Rapid traveling impairs the sight of the eye ; but it may be restored by 
ottering the blessing of consecration of the Sabbath on Friday evening. 

Blindness. — Against blindness at night, take a string made out of the 
hair of an animal ; tie one end of it to the foot of the patient, and the 
other end to the foot of a dog, and then let the children make a noise be- 
hind the dog, and say: " Hold the dog, fool the rock." Then take seven 
pieces of meat from seven different houses, and let the inmates of each 
house hang a piece of the meat at the door-post of the patient. The dog 
must eat this meat in an open place. Then let the patient unbind the 
hair-line and let some one say; Night blindness of F., son of R., leave 
N., son of R., and perforate the pupil of the dog. 

Against Day Blindness. — Take seven pieces of spleen from seven 
heifers, and lay them upon the vessel used by the physician to catch the 
blood when bleeding a patient. The patient must be seated in a chamber. 
A man must be stationed on the outside, who must say : " Blind one ! 
give to me that I may eat." The patient answers : " How can I open ? 
Come in and eat ! " After eating he must break the plate or he will him- 
self become blind. 

Mind Power. — Rab says : The " Bird of the Vineyard " (mentioned in 
the Mischna) is found on the palm-tree having a single bark. 

It is employed as a means to strengthen the mind. The right half of 
it must be eaten, and the left half of it must be preserved in a copper 
tube which must be sealed with sixty seals (with wax, putty, earth, etc.), 
and hung upon the left arm. Upon this a man obtains clearer ideas, and 
is enabled to comprehend matters with more ease. Afterward the other 
half should also be eaten, for if this be neglected, what has been learned 
will soon be forgotten. 

The Soft-Boiled Egg. — Samuel says : A slave that knows how to 
prepare a soft-boiled egg is worth a thousand dollars. The egg must be 
handled thousands of times in warm as well as in cold water, until it be- 
comes so small that it can be swallowed with a single effort. Whatever 
disease may be in the abdomen will De known to the physician through 
the decreasing egg, and he will at once know what remedy to prescibe. 

Fever. — The nurse of Samuel gave him the. following remedies : 

Against the Daily Fever : Take a new silver coin and a piece of salt of 
equal weight, and carry both over the pit of the heart, attached to a string. 

Or, take a seat on a crossroad, and as soon as you observe a large ant 
carrying something, take her up and place her in a copper tube, close the 
opening with lead, and seal it with sixty seals, shake the tube and hand 
upon your body, and say to the ant: Thy burden upon me; and my bur- 
den upon thee. 

Or, take a new earthen pipkin, go to a spring and say : Spring, Spring ! 
lend me a pipkin full of water for the road that happens to me. Then 
swing the pipkin full of water seven times around your head, throw it 
backward and say : Spring, Spring ! take the water you gave me, for the 
way that happened to me came in his day and departed in his day. 

Rabbi Huna says : For fever recurring every three days, take seven 
different grapes from seven different grapevines, seven chips from seven 
joists, seven nails from seven bridges, seven small quantities of ashes from 
seven stoves, seven bits of earth from seven holes in the ground, seven 



190 SIXTH AND SEVENTH BOOKS OF MOSES. 

pieces of pitch from seven ships, seven grains of cumin, seven hairs out 
of the beard of an old dog. Bind these all together and carry them with 
a string upon the nape of the neck. 

Rabbi Jochanan says : For the burning fever, take a knife that is made 
entirely of iron, go to a thorn bush and tie a hair line to it. On the first 
day make a notch in it and say : " And there appeared unto him an angel 
of God in a flame of fire out of the midst of the burning bush." On the 
next day make another indentation and say : " Then God saw that he ap- 
proached in order to see, etc." The following day make another indenta- 
tion and say : " Come nigh, etc." Then cut the thorn off near the ground 
and say : O thornbush ! O thornbush 1 I trust in thee 1 



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